The image above is a mural painted on the wall in my exercise room (downstairs at my house).  I had a young man in my ward paint this scene (among others) as he was looking for some artist work while preparing to go on his mission.  At some point during the COVID quarantine times, our family – like many others – engaged in some Marco Polo app shenanigans which somehow ended up in me doing some pushups in my exercise room, which then prompted a question about the wall (that was apparently visible in the background), which led to me showing this to my siblings and parents explaining what each scene was (there are 3 main scenes and 1 large collage) a la MTV cribs.  While I was explaining what this scene is (and why I had this young man draw this event) it apparently was something of a prompt for Colby, since we discussed this topic briefly, and he then wrote a blog post that included this story from Alma Chapter 43.

Now that enough time has passed since then, I thought it would be timely to relate what I feel is the reason behind this scene (why I love it so much) as well as several related stories that help reinforce the idea of what is being portrayed.  In each case, there are key phrases that I hope will resonate and work together to shape and add color to the full, wider, more comprehensive picture.  After all, isn’t a painting just a form of symbol (object, event, action, or teaching that represents a spiritual truth) that teaches much more than words ever can?

Imagine in your mind the infographic that Elder Bednar used in his conference address in October of 2018 that shows multiple principles or individual braids being wound together to make the strands of a strong rope – the idea of several interrelated actions being part of a unified effort to better align the focus (or understanding) of a principle.  In his words “as we learn and link together revealed gospel truths, we are blessed to receive precious perspective and increased spiritual capacity through eyes that can see the Lord’s influence in our lives….”  With that in mind, here are several related stories or passages. 

I

The first passage is found in Alma 53:13-15.  In this part of history, the Anti-Nephi-Lehi people were considering breaking their oath/covenant to bury their weapons of war and not fight against the Lamanites.  This near break of their oath came because “they saw the danger, and the many afflictions and the tribulations which the Nephites bore for them, [and] they were moved with compassion and were desirous to take up arms in the defence of their country.”  At this time, there was quite a bit of dissension and intrigue among the Nephites and their desire to help was understandable. However, when Helaman was able to persuade them to keep their oath, and to not take up their arms in battle, the record reads “therefore all those who had entered into this covenant were compelled to behold their brethren wade through their afflictions, in their most dangerous circumstances at this time.” Just read that again, understanding what it means, and don’t forget that wading is typically used when we are out in the water quite a bit right?  It’s not a toe dip or an ankle dip or standing on the beach and experiencing the waves peacefully lap and cover your feet – it’s wading through afflictions.  

In other words, by keeping and honoring their oath (which the Nephite leader encouraged them to do, they were compelled to behold their loved ones – in their most dangerous circumstances.

II

The second related story comes in Alma chapter 14.  It’s where Alma and Amulek are preaching in the city of Ammonihah and the judges/leaders/lawyers of the city resist the teachings, and go as far as casting out believers, only to then bring wives and children together to the place of martyrdom and force Alma and Amulek to witness the destruction of those whom were consumed by fire.  Amulek understandably asks “How can we witness this awful scene?  Let us stretch forth our hands, and exercise the power of God which is in us, and save them…”  But Alma says “The Spirit constraineth me that I must not stretch forth mine hand”…

III

The third scene is the one Colby referenced and that is illustrated in this painting from Alma 43.  It’s the story of the Nephite army strategizing in order to create the best possibility of victory over their Lamanite enemies.  In this case, Lehi was leading his army and his pre-determined role was to ensure that as the Lamanite army began to cross the river Sidon, he and his army would appear and encircle them about on the east in their rear.  There was a battle at this point, mainly to make sure that the Lamanites could not go back the way they had come, forcing them to cross the river.  But Lehi’s standing order was to “retain his armies upon the bank of the river Sidon” That was it.  Simple enough and clear enough when you read the whole story (since we know the Nehpites win this battle).  

What we forget sometimes is that this was Moroni’s very first battle as chief captain (that we know of, since he was just named chief captain earlier this chapter, and he is only 25 years old and there may have been a bit of apprehension among the army).  In addition, let’s remember that Lehi had to sit and watch as this Nephite army was “about to shrink and flee” as they nearly gave up and lost the battle.  Just imagine that  – really imagine that.  I know this painting shows Lehi standing, but I like to think he was kneeling literally at the very edge of the shore and pleading with the Lord while watching and hoping and feeling completely torn about what to do as he watched his brothers in a fierce battle.  I can guarantee that he had the thought to just cross the river and help – but he didn’t.  He watched.

IV

In Alma chapter 58, there is a great phrase used by Helaman in his letter to Moroni.  He is detailing the happenings of his little band of warriors, and indicating that they had desires to obtain the cities which were currently in the possession of the Lamanites, but because of various reasons he writes “it became expedient that we should wait, that we might receive more strength…” 

V

This fifth story might be one of my favorites, and certainly one to round out the idea of this pattern.  In Alma 55 we have Moroni exchanging letters with Ammoron about possibly trading prisoners.  Since Ammoron refuses to comply with Moroni’s conditions, Moroni devises a plan to free them on his own, but how he does it is worth serious study.  The basics are that he provides wine – prepared in its strength – to make the Lamanites merry and drunk, but not so that he can slay them, only so he can sneak in and provide his people (the Lamanite prisoners) with their weapons.  In verse 16 it says “this was according to the design of Moroni.  And Moroni had prepared his men with weapons of war…while the Lamanites were in a deep sleep and drunken, and cast in weapons of war unto the prisoners, insomuch that they were all armed.  Yea, even to their women, and all those of their children, as many as were able to use a weapon of war,… and all those things were done in a profound silence.”  I’ve written about this phrase previously, which is great, but what I want to point out in this post is what happens next.  Because the record clearly states what Moroni’s purpose or desire was, and it wasn’t to slay the Lamanites, and it sounds like it wasn’t even to free the prisoners (since he could have done either of those things while they were drunken and asleep).  His desire was apparently to arm “those prisoners of the Nephites whole were with the wall of the city, and had given them power to gain possession of those parts which were within the walls.”  His whole desire was to arm his people so that they could fight their own battle from inside the city.  What?  Don’t believe me?  Read verse 21 which says “then he caused the men who were with him to withdraw a pace from them, and surround the armies of the Lamanites.”  After providing his people with their own weapons, he backed up, waited for the enemy to wake up, and let them fight their own battle.  Amazing.  

Summary

In each case, we can learn a valuable lesson, but my purpose in highlighting these stories, and what they mean to me as a father, is that sometimes all we can do is watch, and that does NOT mean that watching is the last ditch effort when everything else has failed, it may be the active result or requirement of keeping our oath, or part of the test of mortality for us.  It might very well be the first or best option of all in moving forward.  It creates strength, confidence, trust, patience and gives experience.  Plus, it inspires all of those who watch or read the stories in the future.

The last connection I will make to this idea comes from another favorite chapter (Jacob 5).  This entire chapter includes  incredible counsel and context for us to consider.  I include this mostly so that nobody assumes I am suggesting we arm our children and youth with a dagger or sword when they are 8 and then promptly withdraw a pace or a mile and watch thinking all our work is done.  That’s not quite it.  It is a case by case, battle by battle decision (in conjunction with the spirit’s direction) as they grow.  This instruction reads “wherefore dig about them, and prune them, and dung them once more… then shall ye prepare the way for them, that they may grow.  And as they begin to grow ye shall clear away the branches which bring forth bitter fruit, according to the strength of the good and the size thereof…” (v 54-65).

Notes

There are more stories that illustrate this principle, such as Lehi and Sariah waiting and waiting in the Valley of Lemuel for their sons to go back to Jerusalem – twice.  There are many other situations in the war chapters where there is a stratagem devised that involves waiting and watching.  It’s also of value to study how and why they utilize spies in these battles.  Each of them can support this idea of sometimes the best and sometimes the only approach is that we are compelled to behold, or withdraw a pace, or it’s expedient that we wait.  

Recently, we’ve heard a lot from President Nelson about the importance of personal revelation, and in hearing the voice of the Lord.  In fact, there was an entire campaign with the tag line of HearHim leading up to the conference, which has hopefully carried into these interesting COVID related times where some of us are still doing at home church, or a hybrid version of at home and in person church.  This, in conjunction with the Come Follow Me initiative has all of us hopefully striving to really hear the voice of the Lord among all the noise.  

For most of us, hearing someone speak is a very simple process, especially when they speak our language (common, everyday english).  But revelation is a different type of language altogether right, so it makes sense to review a few helpful rules about what it takes to learn and speak and understand a new language.  

1. There are no secrets and no shortcuts.
2. Connect with a native speaker.  The best way to learn a new language is to speak it.  Too often, people spend time studying grammar and memorizing lists of words instead of actually practicing.  
3. Study the language every day.  If you want to learn a new language, you have to commit to studying the language – every day.  Language learning is based on repetition (hammering something into your brain over and over again) until you remember it. 
4. Carry a dictionary at all times.  You need to be able to consult it quickly, whenever you need a word (or some insight).  In addition, looking up a word (or principle) and using it immediately in a sentence will help you commit the word (or principle) to memory. 
5. Watch, listen, read, and write in your chosen language.  Immersing yourself in a language means doing ALL of the activities you would normally do in your native tongue, through the eyes of your new language.  Change your language settings completely….
6. Visit a place where your new language is spoken.  Visit, and spend time there.  Force yourself to interact, or by simply saying hello. You will gain a new appreciation of the language and it’s speakers (those who have spent the time necessary to learn this new language).

A Key Word

There is a key word that will help us understand how this new language can be learned and understood (and maybe more importantly, how long this process should take and what it may look or feel like).  That key word is wrought.  This word is used in several different passages of scripture, and very often is used when defining exactly how the spirit worked on an individual, or influenced an individual’s actions – over time.  

This is helpful because sometimes we read the scriptures and it says something like ‘and it came to pass that the Lord spoke unto me and said’…. or indicates a set of instructions that were given and we may think the voice of the Lord came to these prophets in a conversational dialogue similar to how we humans and friends talk to each other. While that does and has happened, and is sometimes very specific – it is probably very rare. The more likely case is that these prophets condensed a significant amount of questioning, pondering, searching, and time that passed into a single verse years after the actual event occurred (they weren’t engraving the plates in real time on a day to say basis). In other words, the “and it came to pass” is just as important as what follows it, and the characters that we all love in scripture had to learn this language as well.

Some examples of this principle and this key word include:

1 Ne. 13:12 the Spirit came down and wrought upon (the man)…

Ether 12:14-16,18 it was faith that wrought a change upon the Lamanites

Mormon 9:16-19, are not the things that God hath wrought marvelous in our eyes?

4 Ne. 1:5,13,29, there were great and marvelous works wrought by the disciples of Jesus

Moroni 7:37, it is by faith that miracles are wrought

Alma 5:12-13, there was a mighty change wrought in his heart

Moroni 6:4, wrought upon and cleansed

That is just a few of the many many examples of that word being used in a very specific and very consistent way throughout the scriptures.  Pay attention as you read and you’ll be surprised at how often that particular word is used.  

We probably all know what wrought means (generally), but what does it mean specifically?

The definition of ‘wrought’ is 

1. (in metal work) = beaten out, or shaped by hammering.  
2. (material or mixture) = bring to a desired shape or consistency by hammering, kneading, or some other method.
3. Move or cause to move gradually or with difficulty into another position, typically by means of constant movement or pressure
4. (joints in a wooden ship) = loosen and flex under repeated stress

This doesn’t sound to me like it works immediately or is touched one time and molded into the perfect shape. In fact, it sounds like it requires quite a bit of consistent hammering, kneading, pressure, beating, loosening and flexing, etc.  In other words, learning what is being said in this language is oftentimes a slow, gradual mistake prone process that gets closer and closer to the desired shape as time goes on.  Of course it is, and understanding this or any other language in its fullness or becoming fluent takes even longer and more practice.

This key word important because it is used so consistently as it relates to how the spirit influences us and how things and changes are accomplished; and because “the words and the way they are used in the Book of Mormon should become our source of understanding and should be used by us in teaching gospel principles”² (Ezra Taft Benson)

Conclusion:

If you’ve ever learned a new language, the beginning stages are completely awkward and foreign, and you initially feel like there is literally no way and no hope of ever understanding a single word.  Yet, as time passes, and your effort remains consistent, soon you find yourself understanding a few things here or there, and then eventually you recognize things instantaneously rather than having to translate this new language word by word.  So, as we begin this process, and as we try our best to learn this new language, let’s remember the rules…. And the key word, that it is being wrought upon us.

But this time think of them as learning to recognize the language of revelation.  

1. There are no secrets and no shortcuts.
2. Connect with a native speaker.  The best way to learn a new language is to speak it.  Too often, people spend time studying grammar and memorizing lists of words instead of actually practicing.  
3. Study the language every day.  If you want to learn a new language, you have to commit to studying the language – every day.  Language learning is based on repetition (hammering something into your brain over and over again) until you remember it.  (i.e. being wrought) 
4. Carry a dictionary at all times.  You need to be able to consult it quickly, whenever you need a word (or some insight).  In addition, looking up a word (or principle) and using it immediately in a sentence will help you commit the word (or principle) to memory.  Can you think of a dictionary for the language revelation? I can.
5. Watch, listen, read, and write in your chosen language.  Immersing yourself in a language means doing ALL of the activities you would normally do in your native tongue, through the eyes of your new language.  Change your language settings completely….
6. Visit a place where your new language is spoken.  Visit, and spend time there.  Force yourself to interact, or by simply saying hello. You will gain a new appreciation of the language and it’s speakers (those who have spent the time necessary to learn this new language).  

So, if you’d like to start learning this new language, and if you’d like some hints on numbers 1- 6 above, or to review some of the material used by those best at this process – I’ll finish with this quote:  

“I think that people who study the scriptures get a dimension to their life that nobody else gets and that can’t be gained in any way except by a study of the scriptures….a feeling of inspiration and understanding that comes to people who study the gospel… and who ponder the principles, that can’t come in any other way.”       -Bruce R. McConkie

Extra Credit

This post is primarily about learning a new language as it refers to revelation in general, but for extra credit, let’s go this same exact process, but with the assumption that the language I’d like to learn is symbolism.  After all, “God teaches with symbols; it is his favorite way of teaching.”  (Orson F. Whitney)

If that is true, then we not only need to learn the language of revelation, but we need to learn the language that God uses to teach us.  Yes they are connected, and revelation is also required to understand that language, but if I had to give any one person one challenge for their entire life (after the challenge to read the Book of Mormon every day) – it’s this one.  Learn this language.  As you go through the process of trying to learn how to speak that language – things will never be the same.  At some point, I will expand my post from Oct. 2018 to include more on this, but the idea of things being “hidden in a manner that the people did find them” is most appropriate.  

Notes

1 – Watch this video.  It is incredible, and I include it here as a note to make sure that you don’t think I am discounting the possibility of and encouragement for continuous revelation, because as Elder Bednar indicates, it is in fact much more attainable (and even expected) than we may think.  

2 – I have many, but this particular quote is probably my all time favorite. At some point I will have an entire entry (or series of entries) dedicated just to this quote (and what it has meant to me personally over the years), but hopefully the reader can review some of my previous posts and recognize how I’ve used certain words or phrases in my writing that have also been influenced by this idea.

Towards the end of the book of Alma (starting in Alma 36), Alma (the younger) documented his final counsel to his sons.  While it’s worth reviewing everything that Alma wrote, there is a connection that I’d like to make as I’ve been thinking about the responsibility we have as parents and/or leaders of the youth these days.  

In Alma 37:1 Alma commands his oldest son Helaman to “take the records which have been entrusted with me”.  Then he also commands Helaman to “keep a record of this people (according as I have done)” and then lastly he says “keep all these things sacred which I have kept, even as I have kept them for it is for a wise purpose that they are kept.”

1. Take the records
2. Keep a record (as I have done)
3. Keep all these things sacred (even as I have kept them)

Alma then spends verses 3-9 highlighting why and how the records are so important, and some of the power that they hold, including the fact that the records are responsible for so many thousands of conversions among the people of Ammon.  Following that, in verses 10-12,  Alma writes about how future generations will also be converted, likely in ways which we can’t imagine – by Helaman obeying these commandments to take and keep these (records) and the commandments that he’d just been given¹.  

Then, in verse 14 he says “God has entrusted you with these things”, which is similar to what Lehi told Nephi when he relayed the message to his sons to go back to Jerusalem and get the brass plates.  Alma, is emphasizing to Helaman that he (Alma) is just the messenger, and that any of these commandments aren’t Alma’s – they are God’s.  But then Alma adds an interesting note as he continues, he says “God has entrusted you with these things, which are sacred, which he has kept sacred, and also which he will keep and preserve for a wise purpose in him, that he may show forth his power unto future generations.”   Here, Alma is telling Helaman that God himself has kept these records sacred, and that he will continue to do so.  Just to recap, as it relates to these records, Alma says that God himself has:

1. Kept them sacred

And God himself will:

1. Keep them sacred
2. Preserve them

And he (God) will do this “for a wise purpose in him, that he may show forth his power unto future generations”.  In other words, we don’t really know or need to know the details of the future benefits that will occur by keeping and preserving these records, other than God thinks it’s wise and it will display his power somehow unto future generations.  

This little exchange creates some questions for us to ponder.

1. Why is it necessary for Helaman to take the records, keep the records, and keep/consider them sacred (even as Alma has done) if God has already been doing and will continue to do that, and he will preserve them anyway?
2. Why would the Lord (through Alma) give this reminder to Helaman that God has entrusted him (Helaman) with these things (given number 1 above)?
3. How do the first two questions, and how we’ve answered them help us think about and identify the “wise purposes” that the Lord may be referring to in that same verse.
4. What is the difference between taking the records, and keeping the records (since Alma used them separately and in that order), and with that in mind, what does it mean to keep them sacred (since that was a different charge altogether), and lastly what does it mean for the Lord to preserve them (is/can that be different than how we preserve them? 

To make sure Helaman really understands what is at stake here, after Alma gives Helaman his charge to take care of the records he clearly outlines (in verse 15) the consequence for not keeping these things sacred, or not keeping the commandments which he’s just given him. Alma says “that if ye transgress the commandments of God, behold, these things which are sacred shall be taken away from you by the power of God, and ye shall be delivered up unto Satan, that he may sift you as chaff before the wind.”  Yikes. No pressure right?

However, despite the necessary warning, the good consequences of obeying commandments outweigh the bad (as always), and Alma says in verse 16 “if ye keep the commandments, and do with these things (which are sacred) according to that which the Lord doth command you… behold, no power of earth or hell can take them from you, for God is powerful to the fulfilling of all his words.”  And just in case we missed that, Alma repeats himself twice more in verse 17 and reminds us that God will preserve them for a wise purpose again just to be safe.  

I would like to point out that there is a very similar promise made to Joseph Smith as he came into possession of some of these records (much later than Helaman did) and is proof that God was still preserving and keeping up his end of the bargain).  It comes from JSH 1:59-60 (which happens to be a footnote in verse 16).  The promise is in verse 59 and the reason for the promise is just as important (outlined in verse 60).  Verse 59 (the promise) reads “ the same heavenly messenger delivered them up to me with this charge: that I should be responsible for them; that if I should let them go carelessly, or through any neglect of mine, I should be cut off; but that if I would use all my endeavors to preserve them, until he, the messenger, should call for them, they should be protected.”

With this (these) promises in mind, I’d like to include verse 60 of the Joseph Smith History to give us an idea of why the Lord needed to make a promise to preserve them.  Verse 60 reads “I soon found out the reason why I had received such strict charges to keep them safe, and why it was that the messenger had said that when I had done what was required at my hand, he would call for them. For no sooner was it known that I had them, than the most strenuous exertions were used to get them from me. Every stratagem that could be invented was resorted to for that purpose. The persecution became more bitter and severe than before, and multitudes were on the alert continually to get them from me if possible. But by the wisdom of God, they remained safe in my hands, until I had accomplished by them what was required at my hand. When, according to arrangements, the messenger called for them, I delivered them up to him; and he has them in his charge until this day…” 

This statement basically gives Helaman an absolutely foolproof promise that if he 1) takes the records, 2) keeps a record, and 3) keeps them sacred, that not only will there be no power in earth or hell that can take them from him, they will be used by the Lord to show forth his power unto future generations.  What an awesome promise for Helaman right?     

Now, let’s review something King Benjamin said much earlier (in a very similar circumstance).  In Mosiah 1 he (King Benjamin) is talking to his sons and says “I say unto you, my sons, were it not for these things which have been kept and preserved by the hand of God, that we might read and understand of his mysteries, and have his commandments always before our eyes, that even our fathers would have dwindled in unbelief, and we should have been like unto our brethren, the Lamanites, who know nothing concerning these things, or even do not believe them when they are taught them…”

I love the phrase these things. I envision Mosiah in his home with his kids (during FHE or Come Follow Me) taking such care of his records and I can see him and his face and his love for the records when he says “these things”.  It’s a phrase that can somehow incorporate years and years of diligent study and care and respect and gratitude that his kids can feel. I think the BoM video also had a flashback that was really good regarding King Benjamin) that sort of fits this idea. 

I also love the phrase “they know nothing concerning these things” because it’s the exact opposite of his love and care for these (same) things.  Here we have Mosiah who is one of the best of the best, a king who serves and teaches truth and righteousness changing the world by changing how his kids feel about small and simple things in a non grandiose, intimate family setting – letting them know in clear terms that not everyone will value them, when he says (referring to the Lamanites) “they know nothing concerning these things”.  I’ve written about the literal and truthful use of the word all in Alma 30:44 and Moses 6:63 (all things testify of him, etc.) so when Mosiah uses nothing – I take it literally as well.  They know absolutely nothing about how powerful and layered and deep and important these records are. They will miss out on literally the greatest treasure this earth has to offer (and they’ll likely be smug and sarcastic and hateful about it all your life) because “the natural man receiveth not the things of the spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned” (1 Cor. 2:14) and “their wisdom is foolishness and it profiteth them not”. (2 Ne. 9:28).

So, now that we’ve reviewed what Alma’s charge to Helaman was (regarding the records) and how that was so similar to King Benjamin’s, let’s ask ourselves what this has to do with our stewardships as parents or as leaders in today’s world and more specifically, what this has to do with our youth and our charge to assist the rising generation to seek revelation, exercise agency, build relationships, and follow the Savior in all areas of their lives.

We can review the same questions above, but ask ourselves what ‘records’ we could have charge over (our own children, quorums, classes, families, responsibilities, etc.), and what ‘sacred things’ we should revere. And, maybe most important of all, can this same idea give us a similarly foolproof promise that if we 1) take the records, 2) keep a record, and 3) keep them sacred, there be no power in earth or hell that can take them from us, and that they will be used by the Lord to show forth his power unto future generations?

I don’t have the answers, but I do love the questions, and I can promise that as you ask yourself these questions, and as you ponder what ‘records’ you have charge over, and how you should be taking them, keeping a(n additional) record of them, and keeping them sacred, you will start to get answers for not only what it means, but why the Lord charged Alma with commanding Helaman to do it (like he has done repeatedly in the Book of Mormon) and how that relates to the same tasks that the Lord is doing (keeping and preserving).  

Notes

1 – Reference/Summary of Mosiah 18:30 and the 2 references (Alma 37:9 and 37:10) that Alma uses to take the reader (and Helaman) back to where Alma’s father Alma is fresh off his own repentance and conversion and is teaching the people in the land of Mormon, the place of Mormon, the waters of Mormon, etc. with the point that this phrase is a key to us understanding why the Book of Mormon is named that (and I don’t think it has to do with it’s author/compiler) – he just happened to be named after the same place (which could also explain why he was the perfect choice for that job – and someone who understood the Book’s true purpose, which is to “bring people to the knowledge of their Redeemer”.     

In both verse 9 and in verse 10, Alma references that the word, or the record will bring them (future generations) “to the knowledge of their Redeemer”.  This is a phrase that likely gets overlooked by many, but is a reference back to Mosiah 18:30 – and when we make that connection (what that phrase means, where it took place, and what that place and name means, and who wrote this letter, who recorded this letter, who compiled the book that contains this letter, and where his name came from), you start to realize just how much depth the scriptures have, and really even just this one letter to Helaman.  Then, you connect Alma 36:1, 3, and Alma 37:13 and the use of ‘prosper’ and you start to realize that Alma is giving a sermon here.  Something like what we could consider a patriarchal blessing, which Helaman could have gone back to over and over and over again in order to glean wisdom from.  We (as readers of the Book of Mormon) can do the same thing, because Alma didn’t take the time to explain to Helaman what these references were, nor did he even identify that they were important references at all.  They are hidden gems for future readers to find, which help us appreciate Alma and his knowledge and his heavy use of the scriptures in this blessing to Helaman.

In Luke chapter 24, it chronicles the events that take place shortly after the resurrection of the Savior.  Starting in verse 13 we have the story of two of his apostles walking “to a village called Emmaus”. Let’s remember that they are apparently making this journey almost immediately (“that same day”) after hearing the news that the Savior was no longer in the tomb.  During this journey, these two disciples “talked together of all these things which had happened”, and while they did that Jesus himself “drew near, and went with them”. Now, we know that their eyes were “holden” during this journey, and through the night while the Lord speaks with them, expounds the scriptures to them, until finally as “he took bread, and blessed it, and brake, and gave to them” their eyes were opened, “and they knew him”.

In John chapter 20, we read that Mary is “weeping” at the empty sepulchre, only to see with her own eyes the Lord himself and hear him ask “Woman, why weepest thou”?  We learn that Mary, in her grief or in her pain or in her state of distress “saw Jesus standing, and knew not that it was Jesus” and was “supposing him to be the gardener”.  Then, only after the Lord calls her by name, she “turned herself” and recognized him.

The story (hymn 29) of the poor wayfaring man of grief details six entire verses of good works that the narrator was anxiously engaged in.  He loves this stranger, shares his meal with him, he quenches his thirst, he clothed him and provided rest to him, he nurses him back to health and revives his spirit, and finally honors him amid scorn from others before stating that “in a moment to my view the stranger started from disguise” allowing him to recognize the Savior.  

The point of these three stories, and certainly my point in highlighting them in this way is that the Lord does indeed come to us, but he often comes in disguise.  

Nevermind that the two apostles on the road to Emmaus, Mary at the tomb, and the unnamed man in the hymn were not only pondering the events that were happening around them, but they were thinking of the Lord, and expressing sincere gratitude at their blessings, trying to piece together the reality of what was happening and what it meant to them, and they were acting and serving in faith while.  Each of them were doing the very things that we are encouraged to do to invite the Lord into our lives – and he did come – yet he still appeared to them in disguise.

Even further, 3 Ne. 9:20 teaches us that there were people who – because of their faith (which is a principle of action, likely indicating that they were acting in way very similar to these individuals listed above) were “baptized with fire and with the Holy Ghost, and they knew it not.”  All these examples help me to understand that not only that it is possible to experience something spiritually wonderful, or incredibly important and not even know it, but also that it is pretty common, and for most of us, we feel like we are giving 100% effort in doing the right things, yet have a difficult time recognizing the Lord and hearing his voice clearly.    

Why is it this way?  Why doesn’t he just make himself and his hand totally and unmistakably obvious to everyone?  Why do things have to be hidden or disguised at all? What purpose does that serve?

There are likely several reasons, but remember that the Lord taught in parables, which means he still does teach in parables.  And that a parable conveys to the hearer religious truth exactly in proportion to his faith and intelligence; to the dull and uninspired it is a mere story, “seeing they see not,” while to the instructed and spiritual it reveals the mysteries or secrets of the kingdom of heaven. Thus it is that only he who seeks finds.

I like to think that the examples above were used because in each case, the people involved had the mystery revealed and they received a wonderful treasure and the end of their wrestle.  The apostles had their eyes opened “and they knew him”. Mary and the hymn writer were able to recognize, speak with and have an experience with Him because of their good works. Joseph Smith wrote that “the things of God are of deep import; and time, and experience, and careful and ponderous and solemn thoughts can only find them out.” (History of the Church 3:295-96).  But he didn’t say we’d find them out immediately.

Now, before we get too far down the road in thinking that everything is disguised or hidden so well that we cannot find it.  Let’s remember that it’s only hidden in proportion to our faith and intelligence, and that if we seek we will find, and the more faith and intelligence we gain, the more we will find.    

When I was 16 or 17 and a senior in High School, I thought it was incredibly important to have chewing gum on my person at almost all times.  This meant that I bought gum with my own money, and since I didn’t want my younger siblings tasting the fruits of my labor, or dipping into my secret stash of gum I kept it from them by hiding it.  And, because I really wanted it to be safe, I put the unopened gum, and any partially opened packs of gum in my underwear drawer – and not just in my underwear, like underneath and all around my actual underwear.  In other words, I hid it so that it would not be found.  This shouldn’t be a hard concept for us to understand since really anytime we hide something, I think it’s assumed that it is not meant to be found (except maybe by us) right?  After all, the very meaning of hidden is “to conceal from sight, or to prevent from being seen, or to keep secret”.  

But the Lord hides things differently than we do.  As odd as it may seem. He hides things so that they will be found.

Take the plates of Ether for example. The Lord knew how important the record of the Jaredites would be not only to the Nephites, but to all of us, so after Ether finished recording their history, he “hid them in a manner that the people of Limhi did find them” (Ether 15:33).  How many of us think to hide things in a manner that they will be found? Probably none of us, but I think this phrase indicates exactly how and why the Lord hides things. Both the Lord and Ether desperately wanted the record to be found, so he “hides” it so that the looker will know that they should search and the finder will know that they actually found something.  I’m sure the people of Limhi left plenty of stuff untouched when they found the Jaredite civilization, but they somehow knew what to find.  This idea could be used for the Gold plates as well. 

The Lord has prepared a wonderland of lessons for us all to learn here on earth. People, places, things, and especially our own experiences as we struggle through the mundane provide the Lord with the hiding places, and he inserts hidden and disguised treasures in a manner that we will find them.

In the plant world (horticulture), grafting is a technique whereby tissues of different plants are joined so as to continue their growth together. This process involves two parts, the scion (the upper part) and the rootstock (the base or roots).  For interest, some of the reasons why grafting would be used include the following:

• Repair damaged plants
• Increase the growth rate of seedlings
• Optimize cross-pollinations
• Take advantage of particular rootstocks or root systems

It just so happens that this same word – grafting – is used in the medical field as well.  Similar to the plant world, this process refers to a surgical procedure to move tissue from one site to another, to replace diseased or injured tissue in order to spur or increase growth.

That was all a brief background and context for Jacob 5 – the infamous allegory of the olive tree in the Book of Mormon.  There have been many commentaries on that chapter, and detailed descriptions of its various fulfillments as they relate to the house of Israel but I am going to talk about us as everyday members of the church, and what Jacob 5 can mean today.  As a quick reminder or summary; Jacob 5 is the story about the Lord, his vineyard, and a few of the methods that he uses to take care of it and help it grow.

The first thing we need to remember is that it is not just a story about a vineyard, it is a story about his vineyard.

The next thing we need to remember is that beyond the grafting that I described above, there are various methods that the Lord uses to care for his trees (we happen to be the trees in the vineyard, but at times we are the branches as well, so stay on your feet).  We read in verses 3-4 that the three ways in which the Lord of the vineyard works are 1) pruning, 2) digging about, and 3) nourishing.

Just so we are crystal clear on what the Lord does to all of the trees his vineyard (us), the words repeatedly used in Jacob 5 are as follows:

1. Prune: to cut or lop superfluous or undesired twigs, branches or roots from, to rid or clear (of anything undesirable)
2. Dig about: to break up, turn over, or remove earth as with a shovel, spade, bulldozer, or claw, to unearth, obtain, or remove by digging
3. Nourish*: to sustain with food or nutriment, supply with what is necessary for life, health, and growth. To strengthen, build up, or keep alive.
4. Graft: to insert a portion of a plant (tissue) into the stem or stock of another plant in which it continues to grow. To transplant, or to attach.

It is interesting when you look at this list of gardening terms, that 3 of the 4 tactics appear to be very uncomfortable and unpleasant for the trees in the vineyard.  Aside from number 3 (nourish), I don’t think I would be looking forward to being pruned (cut down), dug about (ruffled up and turned inside out), or grafted (ripped apart, moved, and/or completely transplanted) – yet that is exactly what the Lord does to encourage growth and ultimately produce fruit from the trees in his vineyard.  That is without mentioning the the actual pain that is involved in the grafting process: cutting, inserting, flaring, etc. It’s worth remembering.

Early on in the story, the Lord recognizes some of his trees have begun to decay, and are in need a bit of help, so he starts rearranging things and mixing it up.  He proceeds to ‘pluck’ (to pull with sudden force) some young and tender branches and graft them in to other locations within his vineyard.  Here, the Lord makes an amazing statement (in verse 13) about these young freshly plucked branches which reads “these will I place in the nethermost part of my vineyard”.  The word nethermost is awesome, and if you can ever work that into a normal conversation you should do it, but the actual definition of nethermost happens to be the lowest, or farthest down.  If that’s not bad enough, verse 14 teaches us that he hid the branches there.  He didn’t just graft them into the lowest or furthest tree, he actually hid them there – on purpose.¹

Let’s take a time out and relate the vineyard to our lives and wards for a second.  We as individuals and families are all trees within the vineyard or branches within the tree and often times we have callings within that vineyard.  Sometimes it feels like we are part of the tame tree at the entrance to the vineyard that is nice and visible, but other times we feel like we are the wild tree a hundred rows back.  Even more than that, sometimes we feel like we are the young and tender branch plucked right from the tame tree and grafted into or hid in the nethermost part of the vineyard 3 years or 13 years ago.  What the Lord is telling us is that sometimes he plucks the YW President or the bishop or the Stake president off the tame tree and grafts them into the nethermost parts of the primary never to interact with anyone over the age of 5 ever again.  It could even be that after we’ve been transplanted, we feel like the Lord hid us so well that he and his other servants can’t even remember where we are at all.  We soon lose hope of ever being found or put back into the visible tame tree up front where we came from.

If we find ourselves with this mindset, we need to just keep reading Jacob 5, because it will help us understand what the Lord’s purpose is in grafting (hiding) the branches, and it helps us understand his timeline.  In the very next verse after he grafts these young and tender branches into the nethermost part of the vineyard it reads that “a long time passed away”.  A long time.

I know that many of us after several months or even years feel like we should be done hiding and start being found, but we learn here that the Lord is perfectly content to let ‘a long time’ pass away while we are hidden.  Maybe this even means 20 years.  Perhaps this is to let the graft take effect, after all, isn’t the point of a graft to allow tissue (actual nutrients and substance) to be shared between the scion and the rootstock?  Yes.  True grafting is not a quick process.  Let’s also try to remember the next time we are feeling hidden that the reasons for a graft included:

1. To repair damaged plants – often times the tree in the nethermost part of the vineyard is damaged, and we are grafted there to help with the repairs.
2. To increase the growth rate of seedlings – such a great sentence when we are trees and branches and seedlings.
3. To optimize cross-pollinations – what better reason to be hidden than to optimize the growth of the entire vineyard?
4. Take advantage of particular rootstocks (root systems) – 100% of the time that a person is grafted into a tree (given a new calling), they can learn from and have their testimony strengthened by the root system they are trying to help grow. 100% of the time.

For those of us who find, or who have found ourselves in what we think is the nethermost part of the vineyard – just read verses 20-23 for the amazing promises that are in store for those who are strengthening the tree (as grafted in or hidden branches).  Nursery, primary, scouts, the library, activity days, the bulletin board person, or any other seemingly unimportant or low profile callings are exactly what the Lord of the vineyard needs.  What about that ‘seasoned’ member of the Elders Quorum who feels like he’s been forgotten and should have been made a high priest by now? He may even start to attend the high priest class because he thinks he’s ready and relates more to the members there.  And what about my job, or where I live in the world, can’t we relate that to the vineyard?  What if I feel like I am being severely under utilized in the kingdom or in the workplace and that I have so much to offer but never seem to get the call?  What happens when my entire life is spent in the nethermost part of the vineyard?

Even when we’ve been there for what seems like ‘a very long time’ – the lord may decide to leave us there (as it states in verse 27) a little longer.  This statement comes after the ‘very long time’ already mentioned.  This additional time is for some extra love as it states the Lord will ‘prune it, and dig about it, and nourish the tree a little longer that perhaps it may bring forth good fruit’.  That’s ‘a very long time’ plus ‘a little longer’ to get the desired results.  The nethermost part of the vineyard appears to require branches that are fine with being plucked and then hidden for long periods of time – which also means that the branches that he chooses to place there have plenty of substance to share.  Substance that will repair damaged tissue, increase the growth rate of seedlings, optimize cross-pollination, and branches that have the spiritual maturity to recognize and take advantage and blessings of the rootstocks to which they’ve been grafted.  That last one is code for ‘learn to love the nethermost part of the vineyard, share your substance, and become one plant together’.

The Lord knows exactly what he is doing.  He is a master of the vineyard.  Let’s not think we can counsel him.

In closing, there is one more phrase of this awesome chapter that I would like to point out.  It’s in verse 59.  At this point, there have been multiple rounds of grafting, pruning, digging, and nourishing the branches and the trees all in an effort to produce fruit from. Here the Lord of the vineyard the indicates that part of the reason (if not the biggest part) that the grafting is successful in rejuvenating the tree is ‘because of the change of the branches’.

This highlights the importance of item number 4 above (in the reasons for grafting) – which is to take advantage of particular rootstocks.  If we aren’t careful, while we are considering ourselves healthy, young, and tender branches (perhaps focusing too much on being so awesome or when it is we can return to our mother tree) we may start to see only the damaged parts of the tree that we are grafted into and the slow progress their damaged parts are being repaired.  We could then miss a valuable opportunity to grow.  It very well may be the case that we are the damaged branch grafted into a healthy tree and we are the ones in need of repair of growth, and the very reason we haven’t been moved out of our current position is because we haven’t allowed the tissue to be shared (or received) and the Lord is actively ‘watching the tree’ (v 12) and waiting for the desired effect.  Ultimately, this verse and this phrase teach us that the Lord expects the branches to change as much as he expects the roots to change, and that it is good (for the overall health of the tree and the branch and the vineyard) that things ‘change’ a bit and learn to work as one by sharing all that they have and all that they are – and that it was for this reason there is a never ending process of evaluating, grafting, pruning, digging about, and nourishing that takes place in all the vineyard so that all of the roots and all of the branches and all of the trees ‘may take strength’ and ‘that the good may overcome the evil’.

 

 

 

Notes

1 – See 1 Ne. 21:2 for some additional reading on being ‘hid’ and how the Lord uses that word.  I think ‘prepare’ might be a good synonym for hid in these two cases.   Also, even though it’s been fun to highlight the word ‘hid’ as used by the Lord of the vineyard – he obviously never forgets where he made the grafts, and he doesn’t ignore the grafts once they are made – as it states in verse 12 of this chapter, and despite what we may think,  he reminds us several times that he is actively watching, and he nourishes all his trees, and he is grieved at the thought of losing any of them.

* – Editor’s note (added after the initial post):  As Colby commented, the Lord also uses the verb ‘dunged’ in his descriptions of what he does to nurture the trees in verses 47, 64, and 76.  In the case of verse 47 and 76 it is used in addition to the word nourish, but in verse 64 it appears to be a synonym to nourish.  Either way, dunging is essentially fertilizing, which means to supply a plant with nutrients to aid in growth, or to make fertile, which happens to be very similar to nourishing.  The interesting part about this verb as it’s used in Jacob 5, is our perception of being dunged as plants in the vineyard.  I mentioned above that 3 of the 4 methods were uncomfortable, and if we consider being dunged the same as being nourished, there is a case to be made that all 4 methods are less then awesome.  Often times as trees in the vineyard we see the Lord or his servants digging about us, only to then dump wheelbarrows of dung all around us and we think that life is pretty rotten – not understanding that nourishment comes from being ‘dunged’.  The idea is the same that when the Lord appears to dump a pile of turkey poo on us, he is only doing it because he wants us to be nourished.

 

 

 

 

 

In Moses, we have the account of the earth’s creation, the story of Adam and Eve, their partaking of the fruit, and their subsequent fall and removal from the garden of Eden, followed by the explanation of the role that the Savior will play as redeemer for all of us.  As part of this account we are able to read the dialogue between God, Adam, Eve, and Lucifer (referred to or symbolized as ‘the serpent’) as these events unfolded, but I would like to pay particular attention to verse 20 in chapter 4 .

At this stage, Adam and Eve have already partaken of the fruit, and are in a discussion with God about what happened, and what will happen next.   After a confession of the fruit eating incident, God tells each of the parties (Adam, Eve, and the serpent) some of the consequences that they will enjoy because of their choices.  But for today, we’ll highlight his words to the serpent.  God tells him:

“Because thou hast done this thou shalt be cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life” …

I don’t think I’d ever wondered specifically about why the Lord would say this to the serpent, or what this consequence really means.  Out of all the punishments and curses that he could give – God said that “dust shalt thou eat.”   It seems like he could have said “nothing but old soggy asparagus shalt thou eat all the days of thy life”, and we would have known just how seriously bad that curse is.

When I was growing up, my dad used to use a related term all the time.  “Eat my dust”.  I always thought it meant if I ran faster than you, you would ‘eat my dust’.  I assumed this meant that because I was running (or riding a bike or driving I guess) so quickly, and since my feet (or tires) were generating such power and force upon the road, it would somehow kick up dust in your face as you trailed me and you would ‘eat it’.  Pretty simple imagery right?  Perhaps this is what he meant for the serpent – that he would always be trailing Adam and his posterity, always chasing them, attempting to get ahead or even with them, and never quite catching up – eating their dust all the days of his life.  Maybe that’s part of it, but I don’t think that’s all of it.

I have learned that dust or earth carried and should still carry the symbolic connotation of things temporal, wordly, or fleeting.  This could mean that the serpent ‘eating’ dust is symbolic of him looking for and/or destroying or convincing those who are earthly minded or who have placed their trust in the things of this world.  I don’t think God was necessarily cursing the serpent to a physical diet at all (he doesn’t have a body, so a physical diet curse would make little sense), I think this is a spiritual curse, and one that drives him absolutely crazy.  One writer asked “is it the earth that we tread underfoot that the devil eats?  No, it is the people who are earthly minded, sensual and proud, who love the earth and place all their hopes in it.  They labor entirely for carnal advantages,… and think little or nothing of the salvation of their souls.  People like these, then, the devil seeks.”¹   And, in turn, that is what he is cursed to eat – all the days of his life.  Sounds a whole lot like soggy asparagus to me….

If this is the case, it makes sense that part of this curse (eating dust) is the fact that he will then be relegated to spend eternity with this dust – like minded souls who love and look to ‘dust’ as the great goal of existence.  We have all heard that you are what you eat, and If we think of people as food there is real food; food like fruits and vegetables and those that are ‘good’ and give life.  The kind that is nutritious and fills you up and make you satisfied, and then we are left to review the opposite of good food (bad food), which we can call ‘dust’.  Food that turns out contain no nutritional value at all, and just teases you with the promise of nutrition.  This curse may essentially indicate that the serpent gets to spend all of eternity searching for and wishing he had fruit, but only eating dust.  The ironic part of this is that the serpent is the one who makes promises to all of the dusty people that he has stores full of delicious fruits, but at the end of the day, all he ever has and all he ever gets is ‘dust’.

This makes me think of a guy sitting down at the table to enjoy a nice bowl of delicious marshmallow mateys or maybe Reese’s Puffs (we know how exciting this moment is), except when he pours the cereal into the bowl – dirt comes out.  It looked just like regular cereal on the way out, but as soon as it leaves the bag or box it turns to dirt.  He lowers his head, consigned to the fact that despite all his hopes and dreams and goals, and the awesome picture on the box, his bowl is just full of dust – again and again and again and again and again.  Dry, dirty, cough inducing dust.  Then he pours what he wishes was milk onto his cereal and is humiliated again that it’s just more dust.  Not even water to make mud.  Just more dust.

In the end, the serpent was cursed by God to receive the exact same reward that he offers to all of his followers.  Dust – and broken dreams.

 

 

 

 

Notes

¹ – The ideas in this paragraph are found in Alonzo Gaskill’s book The Savior and the Serpent, Doctrines of the fall, pg. 205-208.

 

 

 

 

You know all the images that we’ve seen of family scripture study right?  The ones with reverent children sitting peacefully on the couch listening attentively to the one reading? Yeah, I do too…..

Our family scripture study efforts are probably a lot like your family scripture study efforts.  What I mean by that is that it’s not anything like the one in the pictures. Sometimes I wonder if what my kids are hearing and reading actually goes into their brains.  I wonder that because I see all sorts of things going on during our study time (other than silent and diligent study).  Our 1 year old is usually running around growling and slapping people, our 6 year old is usually wrapped up in a blanket watching videos or playing a game, and most of the time our 9, 11, and 14 year olds have their books out and do their best to not pay too much attention to our 1 year old who is a lot more entertaining than the books in their hands.

Case in point – I want to share two real life situations from our scripture study not long ago.  We happen to be reading Alma chapter 5, which as we know is totally amazing.  Alma is asking some soul piercing questions to the people of Zarahemla, which happens to be his first main sermon after giving up the judgment seat in order to devote his full time and attention to preaching the gospel to the people.  As I recapped what we had read the previous day (the earlier part of chapter 5), and outlined this I was naturally expecting them to be glued to the edge of their seats and scream out “tell us more, this chapter has been so excellent”!

Yet, what happened is that instead of being riveted by the words in the book, all of my children were riveted to the donuts that were being guarded by my 14 year old.  Every verse or two my 11 year old would indicate to the rest of the group that his big sister was still not sharing the donuts, that he wanted some, and that life wasn’t fair.  This continued as we read through verse 28, when my 14 year old (the one with the donuts) seemed to see an opening.  She asked her own question in a fairly loud voice “Luke, are you crying?  Over donuts”?    She pointed to him (claiming to see tears in his eyes) – to which he naturally defended himself with a loud “no”.

I hope that you can all imagine this scene in your minds.  Two tweenaged children escalating to level 8 on the sibling fight scale over some mini powdered donuts – right in the middle of scripture study.  Pretty normal day at the Alexander house.  As a note, we make an effort to apply or liken the scriptures to our every day lives and sometimes that works out really well, and other times it doesn’t, but on this day there happened to be a miracle in store – because the next verse to be read was 29 which asks the question “is there one among you who is stripped of envy”?  Naturally I took the time to explain what envy was (using a real life example of my 11 year old expressing his envy towards the donuts that happened to be in the possession of his big sister).  Pointing this out to the group seemed to please his big sister all the more – until we asked her to read verse 30.  “Is there one among you that doth make a mock of his brother, or that heapeth upon him persecutions?”  It was fun to see (and point out) that by Alma asking all these questions, it allows us to ask ourselves how we are doing….and not necessarily pointing out everybody else’s flaws.

Now, the spirit that we felt that day as we read the scriptures wasn’t the bawl your eyes out kind – it was the have some fun and laugh really hard at our crazy family kind.  And I for one was amazed (again) at how specific reading the scriptures can be.   And if I am honest, they will probably remember Alma 5 and the day that they really understood what Alma was asking them – more than if we had just read it peacefully.

The second experience was from a day or two days earlier, when we happened to read verse 6 (still in Alma 5).  It’s the first question (3 questions really) that Alma asks: Have you sufficiently retained in remembrance the captivity of your fathers ? Have you sufficiently retained in remembrance his mercy and long-suffering towards them?  Have ye sufficiently retained in remembrance that he has delivered their souls from hell?

Now, that’s a lot of retaining in remembrance, right?  We thought so, and somehow after that verse (I honestly don’t recall how it got to that point), it was (humorously) suggested that when we pray as a family we start including the phrase “help us to retain in remembrance the captivity of our fathers, and their subsequent deliverance”.  It came up at least 4 or 5 times the next couple of days as the kids asked “what were those words again?” as we were preparing to pray.  It never actually made it into a prayer, but it helped us remember that our kids really were (and are) listening and that hopefully at some point – they will understand exactly what that phrase really means.

I say at some point because that’s exactly what happened for me (the one who should already be better and understand it).  I was encouraged and reminded during that week to “retain in remembrance” that specific phrase, which happened to help my mind “remember” the deliverer a little more.  With that added emphasis, I discovered something that I hadn’t seen before. Something that I thought was great.

I happened to be reading in Mosiah 27 in my own personal study shortly after the events of this week – and I read the account of Alma the younger and his visit from the angel (while he is out and about with the sons of Mosiah being naughty).  During this latest reading, I happened to notice the command from the angel to Alma.  The angel says “Go, and remember the captivity of thy fathers…for they were in bondage, and he has delivered them.”  I hadn’t understood the implications of that command, or the significance of it before.  Honestly, I hadn’t remembered it at all.  But because we had recently read Alma 5, and because we had been focusing on “retaining in remembrance the captivity of our fathers” – I was able to see where Alma’s question came from – which added additional context to chapter 5 as well.  He had been told that very thing by the angel, which happened to be the crucial turning point in his own conversion.  We all know that he then spent the rest of his life being good – and “bringing many to the knowledge of the truth, yea, to the knowledge of their Redeemer.”   He “retained in remembrance” the cycle of bondage and deliverance – and wanted everyone else to remember it as well because it makes us focus on the one who is doing the delivering.  That’s why the very first (3) question he asks in chapter 5 are “Have ye sufficiently retained in remembrance”…  He asks these questions repeatedly during his ministry (Alma 5, 29, 36 to name a few), and it happens to be a major theme of the record – All because that’s what the Angel told him to do.

So, the whole point in this particular entry, is for myself and all of us as parents to “sufficiently retain in remembrance” a few things.  1- Scripture study is awesome.  It’s important, and it’s a wonderful time to relate the scriptures to our own lives – even if it’s with donuts and making a mockery of your brother and if we look for lessons there, we will find them.  2 – It (family scripture study) is worth the effort.  I can promise that our kids will “retain in remembrance” our best efforts, and they listen and it will make a big difference in their lives.  I do know that they are listening, and that this study time is incredibly beneficial.  I have been surprised and will continue to be surprised (and grateful) when they recall things that we have discussed during our scripture study. 3 – let’s not take ourselves and this scripture study too seriously.  What I mean by that is don’t think because they aren’t glued to your every word that it’s not effective – it is.  Don’t think that because they aren’t completely silent that they aren’t listening – they are. 4 – Just because it’s awesome doesn’t mean it’s easy.  In fact, because it is awesome, we should expect it to be really hard.  Just keep trying.