Jacob and his people find themselves squarely in the middle of a dispensation, not during any particularly exciting time, at least from a religious-history perspective. What does it look like to live and keep faith in the middle of a dispensation? The book of Jarom offers some insight. To introduce this idea, I’ll quote Sharon Harris in her own words because, as hard as I’ve tried, I just can’t say it any better:
Growing up in the church I remember fellow Latter-day saints inferring that these small books, especially the books of Jarom and Omni, indicate how the Nephites had slipped spiritually. We may presume that because they wrote “a little,” that they held the plates and spiritual matters in lower regard than their forebears did (Jarom 1:2). A closer look at what the book of Jarom (and of Omni) relates, however, shows that on the whole, they maintained covenants, prophecies, revelation, keeping the commandments, and communion with the Holy Ghost as high priorities, both individually and in communities. The authors and societies behind these small books may seem to be not as spiritual, dominant, or inspiring as other authors of the small plates, but…we should probably give the authors of the Jarom and Omni books more credit. The writers of these small books kept their focus on the greater need for the plates rather than on themselves, and they managed to do so for a long time. [Moreover] Jarom and his people weren’t at the end of their dispensation. It turns out that they were deep in the middle. They looked forward and lived as though the Messiah to come already was, and yet it was centuries before he arrived. Are we in a similar position? Are we smack in the middle of the latter days? We know that our current dispensation will usher in the second coming of the Lord, but a dispensation can last a very long time and no one knows the hour (see Matt. 24:36)—or the year, or the decade, or the century that he will come. In general, scripture attends most closely to beginnings and endings, to the kind of events found in Genesis and in Revelation. But what about the middle? How do we live out the covenant between such defining moments? Here is where these small books can help us. Rather than seeing them as a lag or slowdown in the narrative of spirituality among Lehi and Sariah’s descendants, perhaps we have more in common with them than we realize. It has now been over a century since a revelation was received that was added to the Doctrine and Covenants. Would we say of our day, however, that revelation has ceased? Of course not. In many ways it feels as though revelation continues to increase within the church. But if people 2,500 years from now were to look back, with one narrow selection of records from which to draw their conclusions, would it look as though revelation was booming in the early twenty-first century? Perhaps not…When we find ourselves in the middle, the novelty, enthusiasm, and energy of an exciting beginning have largely worn off. But if it is not the end either, there isn’t the culminating rush that comes from seeing the light at the end of the tunnel…Weary in the middle, some of the people of Jarom’s time need constant coaxing into righteousness “because of the hardness of their hearts, and the deafness of their ears, and the blindness of their minds, and the stiffness of their necks” (Jarom 1:3). Jarom writes that many others, however, “have many revelations, for they are not all stiffnecked” (Jarom 1:4). Some need threats from the prophets (Jarom 1:10), and others manage to endure well, “labor[ing] diligently, exhorting with all long-suffering . . .persuading them to look forward unto the Messiah” (Jarom 1:11). The people of both approaches live in the middle of their dispensation. What makes the difference for those who found the strength, wisdom, and discipline to live it well? The difference is in how they see. Those with strength can see themselves as not in the middle but see or “look forward unto the Messiah, and believe in him to come as though he already was” (Jarom 1:11). Strength in the middle comes from the Messiah. He turns the slog of the middle into the freedom of the ‘messianic’ [theologians sometimes use this term to describe a suspended time and space that opens up for something new.] In the messianic we also gain the strength to maintain. In particular, we gain the strength to maintain and remain in the covenant. Two generations and two hundred years removed from the family that originated the covenant, it would be easy or even predictable that Jarom would let the inheritance of the plates and the covenant lag. The middle can be precarious in its relative invisibility. But, instead, Jarom makes explicit the intent that the plates benefit the Lamanites. He remains committed to the vision of what the plates will accomplish and how much depends on the Lamanites. In spite of the wars between the two peoples, he calls them “our brethren,” foregrounding their kinship (Jarom 1:2). While Jarom is willing to have his account retreat into the background, he foregrounds the Lamanites and their posterity: “And as these plates are small, and as these things are written for the intent of the benefit of our brethren the Lamanites, wherefore, it must needs be that I write a little; but I shall not write the things of my prophesying, nor of my revelations. For what could I write more than my fathers have written?” (Jarom 1:2). What Jarom elects to maintain, namely, the purpose of the plates and their role in the covenant, shapes what he chooses to let go—his own reputation and others’ attention to his spirituality. Jarom suggests that living in the messy middle means holding fast to covenants and holding lightly to judgments, prejudices, and conclusions that are not guaranteed to stand the test of time. Jarom teaches us how to refrain and let go, how to maintain and remain in the covenant. He shows us how to live in the messy middle by living in the messianic. Sharon Harris, Enos, Jarom & Omni: A Brief Theological Introduction
Jarom’s Background
- Jarom is the shortest book in the BM
- The book of Jarom covers events from 420–360 BC
- His name in Hebrew means “to rise, to be exalted, let God be exalted.” The Printers Manuscript of the BM also had the variant spelling ‘Joram’ which means ‘Jehovah is exalted’ as in 2 Samuel 8:10 and 2 Chronicles 25:5. (See BM Onomasticon)
- Joram appears to be a soldier and an artisan rather than a prophet or priest. He spoke of the “prophets, priests, teachers…kings and leaders” in third person (v7, 11), but speaks of Nephite warfare and artisanry in first person “we withstood the Lamanites …and became rich in machinery…tools” etc. (v7-8).
- He doesn’t seem to like writing very much (see v14, just go to the large plates and you can get the scoop ;), but his scarce writing may have more to do with his humility.
- The bulk of his account details long and indefatigable efforts to forestall the Nephites being destroyed because of wickedness, including fending off Lamanite attacks and fortifying Nephite cities. In this realm, he was a part of the changing nature of war that was happening in Mesoamerica around the 4th centure BC
- He lived at a time when the church was actually fairly robust (see v4), though its numbers may have been few.
- Jarom is the first writer of the small plates not to use the word ‘filthiness.’ Lehi and Nephi visions first associated Laman and Lemuel with a “filthy river” in their visions (1 Ne 2:6; 8:17; 12:23; 15:33-35). Jacob used the idea of the Lamanites ‘filthiness’ to compare it to the Nephites own filthiness, at a time when the word took on racial connotations (Jacob 3:5). Enos says the Lamanites were “full of filthiness” (Enos 1:20). Jarom, however, refrains. His descriptions are more technical and dispassionate. He says only that they murder and drink blood, which were probably religious rituals, to show they do not follow the Law of Moses.
- Jarom may be most distinctive for what he omits rather than for what he includes, as with his refraining to use the word filthiness (less racially prejudice), or his refraining from recording his own revelations (humility).
1 father commanded, as Enos had been commanded of his father (Jacob 7:27). Jarom mentions this commandment here and at the end of his book (v15), forming chiastic bookends to his words. that our genealogy may be kept, now this is new, at least as stated, as a focus of writing on the plates, see Omni 1:1. In fact, Nephi had specifically said he would not keep a genealogy on the small plates (1 Ne 6:1). The fact is, the only genealogy here anyway is Jarom’s identification of his father at the beginning and his son at the end. So he only includes ‘genealogy’ insofar as he indicates his connection to the lineage that is caring for the small plates, which is apparently all he thinks is required. In any event, at least in the Hebrew culture, genealogy was the purpose of writing from the beginning, and we may be missing that. When Lehi read the brass plates, he found it contained a “genealogy of his fathers.” (1 Ne 5:14) It was, first and foremost, a family record; and only secondarily was it a book of scripture for the masses. Adam and Eve started the practice (Moses 6:4-6, 46). Tracing lineage, as opposed to giving an expansive family history, was of supreme importance to ancient authors in both the Old and New Worlds. Apparently Mesoamerican codices were largely lineage histories of the ruling elite that contained the family’s origin story, served as symbols of power, and was used to foretell the future. The BM served these same functions in Nephite society, and tracing lineage is important to all the BM authors all way down to Mormon who makes it clear he is a “pure descendant of Lehi” (3 Ne 5:20).
2 these plates are small, Nephi apparently made the plates, including leaves he didn’t use, and subsequent writers used those blank leaves. Given the increasing marginalization of Jacob’s lineage from that of the rulers as well as their warnings against riches, Jacob’s descendants may have lacked the resources to create new plates; or they’d simply lost the technology. By the time of Jarom there are few sheets left, evidenced by the fact that they are completely filled up by Amaleki in Omni 1:30. as these things are written for the intent of the benefit of our brethren the Lamanites, Jarom is the first to explicitly state this, possibly because of his father Enos’ covenant, and it shifts the language about why the record exists, likely affecting how future authors approached their work. This very statement could have influenced future Nephite-Lamanite interactions, in particular—the missionary efforts of the sons of Mosiah. It could also indicate why later Nephites seem unfamiliar with the contents of the Small Plates (Mormon himself didn’t know about them, WofM 1:3). They were not for the Nephites after all. I shall not write…my prophesyings nor my revelations, for what could I write more than my fathers, unfortunately there wasn’t much room on the plates (v14), and that may have been the more pressing reason he doesn’t record his revelations. Jarom omits his own prophecies and revelations, so we shouldn’t overlook the fact that,he did have them, and assuming they were similar to those of his forefathers Lehi, Nephi, Jacob, & Enos, then Jarom is no less a spiritual giant. have they not revealed the plan of salvation, the Bible has no specific reference like this to God’s divine plan. By contrast, the Book of Mormon is replete with such phrases as “the merciful plan of the great Creator” (2 Nephi 9:6), “the plan of our God,” (2 Nephi 9:13), “the great and eternal plan of deliverance” (2 Nephi 11:5), “the plan of redemption” (Alma 22:13), the “plan of happiness” (Alma 42:8), and “the plan of mercy” (Alma 42:15). This particular phrase is first used here by Jarom, and twice more later—by King Anti-Nephi-Lehi (24:14) and by Alma (Alma 42:5). yea, and this sufficeth me, we find Jarom’s commitment to the covenant less in what he includes and more in what he omits. He seems content to simply make and keep the record in the way that was needed. Reading between the lines, he reveals himself as deeply devoted to the covenant that his father secured, and his deference to the needs of the covenant means that he deflects attention away from his own position, revelations, and interests.
3 much should be done…because of the hardness…deafness…blindness…stiffness, ha ha he really pours it on. This is right on the heels of Enos’ description that this kind of consistent work was necessary to “keep them from going down speedily to destruction” Enos 1:23. blindness of their minds, interesting phrase, used 10x in the BM as well as in 2 Cor 3:14; 4:4. God is exceedingly merciful unto them, he seems a bit miffed by this, sort of like Jonah. Perhaps as a soldier constantly putting his life on the line, he expects more from his people. has not yet swept them off, obviously he knows it will happen. His ‘yet’ is an ominous foreshadowing (Jacob said the same thing, Jacob 7:25). He seems to believe that Lamanite domination is nearly inevitable, and the Small Plates themselves are a preparation for that day, as they are for the Lamanites after all. In contrast to Jacob and Enos, he (and the Nephites at large) seem to have given up any hope of converting the Lamanites.
The writers of the Book of Mormon frequently try to describe the level of righteousness of an entire people. These verses [3-5] are a good example of how difficult that is; in verse 3, the people sound desperately wicked. In verse 4, many receive spiritual guidance and revelations. In verse 5, the people obey a strict law of Moses. The standard of righteousness may be difficult to define, but there is the added problem of the complexity of each individual and the diversity of a large group of people. It is probably fair to say that any attempt at describing the righteousness of an entire society is going to be absurdly reductive. That is a useful point to remember throughout this text. Fatimeh & Salleh, The BofM For The Least of These
4 many of us…many revelations…not all stiffnecked, hmm, almost as if after realizing he’d written pretty harshly of his people, he starts to remember the good ones, the saints at least, and backs down. Here and in the next couple of verses, Jarom offers a rare glimpse into what it’s like to be part of the Nephite religious community. It’s reminiscent of Moroni 6. have communion with the Holy Spirit, according to their faith, interesting phrase. 2 Cor 13:14. What exactly does Jarom mean by it? How does he see them exercising faith? By just believing, or with actions of some sort like repentance or preaching?
How can we live in such a way as to have more “communion with the Holy Spirit?”
5 200 years, around 400 BC. waxed strong, populous. observed to keep the Law of Moses… Sabbath day, apart from quotations of the Ten Commandments, the Sabbath is mentioned only here and in Mosiah 18:23. profaned not…blaspheme…laws of the land were exceedingly strict, hmm, this sounds very law-focused. Clearly this is the issue, as before, the Law of Moses vs Faith in Christ. Obedience vs grace. That the Nephites are living the law strictly isn’t a bad thing, and it is likely what helps keep them from sinking into great wickedness, but it is also likely preventing them from seeing what the law points their souls to, namely Christ (v11). ‘Profane’ means to violate the sacred. The basic idea seems to be that the Nephites remained faithful to Jehovah as their one God and did not follow after any other God; but not much more than that.
6 scattered, many cities of the Nephites now, and even more cities of Lamanites. Lamanites… exceedingly more numerous, I read that with foreboding because I know what it means to the future Nephites. Then again, the Lord had prophesied to Nephi that the Lamanites would be a scourge to the Nephites if the Nephites rebelled, and “stir them up in the ways of remembrance” (1 Ne 2). Their fast growth is probably due to intermarriage with the indigenous peoples. Also, their growth reveals that they had become just as urbanized as the Nephites and were not just nomadic hunter-gatherers as Enos caricaturized (Enos 1: 20, they could not have grown very large otherwise). Remember the Lamanites were earlier defined as anyone not friendly to the Nephites (Jacob 1:13-14; 2 Nephi 5:14). Incidentally, Mesoamerica’s archaeological record shows the period of 600-300BC as a time of transition from one strong cultural influence over a huge region to a period of widespread regional developments. (see Brant Gardner, Second Witness). The largest city in the area suggested for the Nephites during this time period is Kaminaljuyú, now Guatemala City (foremost BM & Archaeology scholar John Sorenson’s candidate for the city of Nephi). loved murder and would drink the blood of beasts, this could simply be a Nephite bias, but it could also be literal, possibly a reference to the Mesoamerican practice of killing (or sacrificing) captives. Jacob 2:19 suggested that a legitimate use of wealth was to ransom captives from this fate. As to drinking blood, this is specifically contrary to the Law of Moses (Lev 7:26; 17:10–14; Deut 12:23–25). If a bias, this insight from Sharon Harris:
Notably, it is possible to interpret the revelations of the Lehite founding fathers in such a way that Lamanite wickedness, relative to the Nephites, fulfills or corroborates the prophecies. If the prophecy says that the Lamanites will dwindle in unbelief, then any evidence of their dwindling can be taken as a point on the Nephite worldview scorecard. That is, Nephites could see Lamanite waywardness as confirming the prophecies and as evidence of their own righteousness and superiority. In this interpretation, the prophecies incentivize the Nephites to think ill of the Lamanites. Of course, Nephi, Jacob, and Enos’s prophetic visions attest the reality and consequence of Lamanite iniquity. But it is easy to see how, with hard feelings already existing between the two groups, viewing Lamanite sins as confirmation of God’s revelation or even as God’s will, could increase Nephite prejudices against the Lamanites. So we have a situation in which the path to distrusting and maybe even hating the Lamanites is made a little smoother. More troublingly, some may opt for that path under the guise of faith in Nephite prophecy. To be fair to the Nephites, it is hard to know what to do, how to think, or how to feel toward the Lamanites within the context of the Lehite founders’ visions. Jesus said love everyone (treat them kindly, too). But Jesus also said that the Lamanites would destroy the Nephites. If you’re a Nephite, how do you smile that frown away? Sharon Harris, Enos, Jarom & Omni: A Brief Theological Introduction
7 came many times to battle, as Enos and Jacob had said, and it makes sense as a direct result of population expansion. For many years the scholarly opinion of Mesoamericans had been of peaceful stargazers with no military activity, but archaeology in the last several decades has shown a war-torn land with vast city fortifications from the earliest times.
The political geography of the Maya consisted of island cities of royal power in a sea of townspeople and village folk. Kings worked hard to establish firm control over the countryside and to expand their authority as far as possible in the direction of other polities. From the beginning of the institution of kingship, military confrontation was not only a fact of life but a necessary and inevitable royal responsibility. With the proliferation of polities, the civilized territories expanded at the expense of the freeholders. Linda Schele and David Freidel, A Forest of Kings: The Untold Story of the Ancient Maya
kings and leaders were mighty men in the faith of the Lord…taught the people, well, this is a welcome insight. Wicked leaders were the downfall of Israel. So in this sense, the Nephite nation seems to survive despite much apostasy because its leaders were persons of faith. On a separate note, one would think, then, the large plates, which those kings kept, would have been as spiritual as they were temporal. Mormon certainly drew powerful spiritual lessons from them. we withstood the Lamanites…swept them out…fortified our cities, already it sounds like we’re in the Alma war chapters. This is our first indication of Nephite defensive fortifications, something that proliferates under Captain Moroni. Jarom is more specific about these things, including mentioning special weapons in the next verse, which gives a clue that he was a soldier.
8 we multiplied exceedingly, and spread, in the context of war, as noted above, meaning that many of these wars likely had to do with claiming land. became exceedingly rich…precious things…fine workmanships…tools…weapons, etc. a detailed list. Perhaps Jarom mentions this stewardship of the land and its resources as a part of fulfilling their covenant to honor the promised land (Enos does the same in 1:21). However, the Nephites seem prone to equate economic plenty and growth with validation of their righteousness, so he could be claiming a measure of righteousness evidenced by their prosperity. It is instructive that they used some of their wealth to fortify themselves. In other words, they didn’t just rest on their laurels, though probably because the prophets were continually warning them and stirring them up, and because the Lamanites were a constant threat. Then again, some see in this as misdirected “defense spending” (see note on v9 below). machinery, unclear what this might refer to. gold…silver…copper…brass…steel, this is the last reference to metallurgy in the BM except for when K. Noah taxes those who possess them. There is evidence of metallurgy for gold, silver, and copper in pre-Columbian America, though not for iron, brass, or steel (though very limited amounts of bronze were produced in South America). arrow…quiver…dart…javelin, he doesn’t mention swords, cimeters, or bows (Enos 1:20).
In Jarom’s day—which was between ca. 400–360 BC (Jarom 1:5, 13)—he mentions that the Nephites “began to fortify [their] cities” and make “weapons of war—yea, the sharp pointed arrow, and the quiver, and the dart, and the javelin” (Jarom 1:7–8). There had been wars with the Lamanites since Nephi’s day, so what was going on in Jarom’s time that would force the Nephites to fortify their cities and specifically develop various types of projectile weapons? Turns out in Mesoamerica around the 4th century BC, the nature of warfare was changing. Militarism was being professionalized, which led to specialized weapons and increased fortifications—exactly what Jarom said was happening among the Nephites. Furthermore, Jarom mentions three different kinds of projectile weapons—arrows, darts, and javelins. Sharp and deadly spears and other projectiles developed by the Olmec were specifically the kind of “specialized weapons” spreading in Mesoamerica ca. 4th century BC, and in Mesoamerica, there were likewise three different kinds of projectile weapons: arrows shot by a bow, darts launched from atlatls, and hand-thrown spears (i.e., javelins).The Nephites in Jarom’s day were evidently being forced to adapt to the more sophisticated arts of war being developed by their surrounding cultures and the threat such developments posed to their cities. Neal Rappleye, “Changes in Warfare”
9 thus being prepared, the Lamanites did not prosper against us, it appears that the Nephites were much more forward thinking than the Lamanites, who were more spontaneous; at least that’s how Jarom paints it. They also seem to be defensive-oriented, not attacking but only settling in to defend their lands. Alma 50:1-5. The sense is that preparation was as important as righteousness for the promise of protection to be fulfilled. the word of the Lord was verified…that inasmuch as ye shall keep, etc. So they were keeping commandments.
These two verses [8-9] of the Book of Mormon require close examination because this is the first time that wealth, violence, and God are tied so closely together. First, the Nephites link exceeding wealth to weaponizing a community. As they grow rich, they seem to automatically increase their armaments. This in itself should make us wary. Second, attributing victory in war to God will is deeply problematic. The logical conclusion is that anyone winning in war must be righteous—that military success is, in itself, a sign of God’s favor. That is a corrupt theology and one that the writers of the Book of Mormon repeatedly espouse. It attaches God to violence and power in unhealthy ways. A brief examination of world history quickly reveals that righteousness and victory in violence are not necessarily correlated. A closer examination of the context of these verses underscores how, on a practical level, this theology is dangerous. In verse 3, Jarom makes clear that the Nephites are not a particularly righteous society. Yet, just a few verses later, their wealth and their success in war are given as evidence that they are virtuous. They see themselves as righteous not because they seek after God or live Christlike lives, but because they have wealth and military success. That is fundamentally the problem with using those things as markers of God’s favor—it allows the bad to call itself good. It is human to take worldly concepts of success and attach God’s name to it, but doing so forces God into a space where God does not belong. The writers of the Book of Mormon will repeatedly use the phrase “prosper in the land” to describe winning wars and gaining extreme wealth. This misunderstanding of what it means to prosper in the land has ripple effects down the generations. Jarom is not speaking here about having enough food to advocate for the poor or protect for the land so that it is healthy and abundant. Having that kind of definition of prospering in the land would fundamentally change the goals of the Nephite society. God’s promises to the righteous as being about creating a beloved, sustainable community. This would prompt a change in their priorities, shifting from having precious things and weapons of war to managing the land and their society so that everyone feels safe and valued. They would create the kind of society that eventually happens in 4 Nephi, when Jesus shows them a better understanding of prospering in the land. As a whole, the Book of Mormon offers many different definitions of “prospering in the land.” Fatimeh & Salleh, The BofM For The Least of These
10 prophets did threaten, ha ha, but Enos already said this (Enos 1:23) as did Jarom (v3). And the threat was simply what they already knew, that if they did not keep the commandments they would be swept off the land. If this was indeed the fundamental tenet of Jacob, the prophets, and the leaders, then they would see any Nephite deviation from righteousness to be a literal threat to their lives. Thus, the bulk of Jarom’s account details efforts to keep the Nephites from being destroyed because of wickedness, thus the threatening, and the “exceedingly strict” laws of the land (v5). You get the sense that he feels as if he was holding back the tied—something that makes a lot of sense when considering he spent much of his life on the warfront.
11 prophets, priests, & teachers labored…exhorted, the Small Plates were intended to be a priestly record that would complement the royal record of the kings (the Large Plates), but Jarom does not identify himself as a priest, and seems to see the plates as simply a lineage record. teaching the Law of Moses, and the intent for which it was given, as this is the point everyone is stuck on. In the BM, the intent of the law of Moses was to prepare people for the coming of Christ (2 Ne 11:4; 25:24–30; Jacob 4:5; Mos 3:14–15; 13:27–32; 16:14–15; Alma 25:15–16; 3 Ne 15:2–5). persuading them to look forward unto the Messiah, and believe in him to come as thou he already was, Jarom finally says it—the infinite atonement is not bounded by time, but is efficacious both before and after the events of Jesus’ mortal life. 2 Ne 25:24-27; Mosiah 3:13; 16:6. The idea that people living before the birth of Jesus could nevertheless have faith in and be redeemed by him, as if he had already come in the flesh, is integral to BofM theology (Mosiah 3:13; 16:6), but what does it mean practically? The statement shows us that God offers us a way to live outside of time. In Nephi’s time, his people learned to “rely wholly upon the merits of him who is mighty to save”, though Christ had not yet come. (2 Ne. 31:19) In Jacob’s time, they had “communion with God.” Mormon wrote to his people that they should seek to obtain a “sufficient hope by which ye can enter into the rest of the Lord, from this time henceforthuntil ye shall rest with him in heaven” (Moroni 7:3; see 1 Cor 7:29-30)). But it requires faith.
We can think of it like a superpower. This kind of relationship with Christ indicates a freedom from linear time…we can have Christ in our lives now even though, on a calendar, we are between his comings to earth. We can find Christ not just at the beginning and the end but also in the middle. Sharon Harris, Enos, Jarom & Omni: A Brief Theological Introduction
12 kept them from being destroyed, one feels the sense of a losing battle, holding back a tide that will at some point burst. prick their hearts with the word of God, continually stirring them up unto repentance, this idea really is Jarom’s focus. It’s the worst kind of dressage to the next level. Acts 2:37; 4:19; 31:5; D&C 6:2.
13 238 yrs, so Jarom has kept the records for 59 years (see Enos 1:25). This would be about 360 BC. wars, and contentions, and dissensions, that pretty much sums it up. John the Revelator when summing up millennia uses the symbols of war horses. War, tragically, is the sum and substance of far too much of the earth’s history. In the temple endowment, in response to his being cast out of God’s presence, Lucifer is portrayed as saying, in great wrath, how he will take vengeance on God and mankind, “I will buy up armies and navies, false priests who oppress, and tyrants who destroy, and reign with blood and horror on this earth!” How profound, tragic, and all too true.
14 the plates are small, see v2. Omni 1:30. my brethen, to whom is he directing himself? the other plates of Nephi, it appears Jarom may have had some access to them. which they caused to be written, unlike the priestly line, who inscribed the Small Plates themselves, Nephite kings apparently had scribes who could update the Large Plates on their behalf. A sign of wealth. This was an interesting tidbit to me: Brant Gardner notes that while the office scribe in Mesoamerica was a male-dominated profession, there is at least one instance of an inscription on a Mesoamerican artifact by a woman with the title “Lady Scribe.”
15 I deliver these plates into the hands of my son Omni, lineage, geneaology. commandments of my fathers, Jacob 1:1–4; 7:27. Jarom mentioned this commandment at the beginning of his book also (v1)—a clear poetic chiasm.
Conclusion
Not surprisingly, we tend to compare ourselves as church members with the Nephites. But if we take that comparison to its end, the picture is sobering. It means that we are susceptible and even inclined to sin, violence, and war. It means that we are too comfortable with subtle forms of racism, sexism, and corruption. We probably can’t identify our own pride. Seeing ourselves as like the Nephites should give us caution about our own ‘faithfulness’ (the Nephites were destroyed after all). And it should make clear to us that others, even those we may regard as enemies, may, in the end, be more righteous and more qualified to occupy the land than we are.
It might be better for us to strive to be like the record-keepers—they seem to have more to teach us than the Nephites at large. Jarom, for one, teaches us that in spite of the prophecies of Nephite apostasy, and in spite of their distance from the Lord, even as a non-prophet, he fights for them. Mormon and Moroni are the best examples of this. They lived during the Nephites’ most wicked era, during their very genocide, and yet they still do all they can, as Mormon wrote, “And now, my beloved son, notwithstanding their [Lamanites] hardness, let us labor diligently…for we have a labor to perform whilst in this tabernacle of clay, that we may conquer the enemy of all righteousness, and rest our souls in the kingdom of God.”
We need to overcome fatalism. We know the prophecies of the future. We know the final outcome. We know the world collectively will not repent and consequently the last days will be filled with much pain and suffering. Therefore, we could throw up our hands and do nothing but pray for the end to come so the millennial reign could begin. To do so would forfeit our right to participate in the grand event we are all awaiting. We must all become players in the winding-up scene, not spectators. We must do all we can to prevent calamities, and then do everything possible to assist and comfort the victims of tragedies that do occur. Glenn L. Pace, GC Oct 1990
Holy Envy 