Helaman 10

Helaman 10:4 Blessed Art Thou Nephi for Those Things That Thou Hast Done:

According to Rex Reeve, at a time when Nephi was “much cast down because of the wickedness of the people . . . a voice came unto him saying: Blessed art thou, Nephi, for those things which thou hast done.” (Helaman 10:3-4.) Almost point for point Mormon showed how Nephi exhibited the exact opposite of the fallen tendencies of most others, which he described in Helaman 12:4-6:

     1. Foolish

     2. Vain

     3. Evil and devilish

     4. Quick to do iniquity

     5. Slow to do good

     6. Quick to hearken to the words of the evil one

     7. Quick to set their hearts on the vain things of the world

     8. Quick to be lifted up in pride

     9. Quick to boast

     10. Slow to remember the Lord their God

     11. Slow to give ear to God’s counsels

     12. Slow to walk in wisdom’s paths

     13. Not desirous that the Lord their God, who created them, should rule and reign over them

     14. Eager to set aside God’s counsel

     15. Not desirous that God should be their guide.¹

Helaman 10:5 All Things Shall Be Done unto Thee according to Thy Word:

Verneil Simmons puts forth an interesting, but unprovable theory regarding this promise to Nephi that “all things shall be done unto thee according to thy word” (Helaman 10:5). He mentions that he is not the first to point out that the “wise men” of Matthew’s account, who came to Bethlehem to worship the newborn king could have been representatives of the tribe of Joseph from the New World (or from the “east”). According to this theory, if we were to propose three names from our Book of Mormon story to qualify as the legendary three wise men, we would have to suggest Nephi, his brother Lehi, and the Lamanite prophet, Samuel. Nephi left the land of Zarahemla following the news brought by the angels of the nearness of Christ’s birth. He turned all the records and sacred things over to his son, also called Nephi, and then disappeared (3 Nephi 1:3). No one knew where he had gone. He never returned to Zarahemla and, though a search was made, he could not be found anywhere in the land (3 Nephi 2:9). It was also said of Samuel the Lamanite, that he nevermore was heard of among the Nephites (Helaman 16:8). As for Lehi, he seemed always to accompany his brother on their missionary journeys. He could have gone along on this one as well. Remember that the Lord had promised Nephi that he could have whatever he asked for, because the Lord knew he would not ask for anything contrary to His will. He and his brother had been named, by their father Helaman, in memory of their forefathers who had left Jerusalem. He had taught them to remember the words of Lehi and Nephi whenever they remembered their own names. There must have been a strong desire on their part to see the land of Jerusalem from which their forefathers came, especially when they knew the Christ was to be born there in a very short time. Of course, this is speculation and cannot be proved, but it does no harm to suggest the possibility. ²

Helaman 10:4 Blessed Art Thou Nephi for Those Things That Thou Hast Done:

According to Rex Reeve, at a time when Nephi was “much cast down because of the wickedness of the people . . . a voice came unto him saying: Blessed art thou, Nephi, for those things which thou hast done.” (Helaman 10:3-4.) Almost point for point Mormon showed how Nephi exhibited the exact opposite of the fallen tendencies of most others, which he described in Helaman 12:4-6:

     1. Foolish

     2. Vain

     3. Evil and devilish

     4. Quick to do iniquity

     5. Slow to do good

     6. Quick to hearken to the words of the evil one

     7. Quick to set their hearts on the vain things of the world

     8. Quick to be lifted up in pride

     9. Quick to boast

     10. Slow to remember the Lord their God

     11. Slow to give ear to God’s counsels

     12. Slow to walk in wisdom’s paths

     13. Not desirous that the Lord their God, who created them, should rule and reign over them

     14. Eager to set aside God’s counsel

     15. Not desirous that God should be their guide.³

Helaman 10:6 Thou Art Nephi, and I Am God:

According to Andrew Skinner, the Lord explicitly stated: “thou art Nephi, and I am God” (Helaman 10:6). Since it is reasonable to assume that Nephi knew who he was, and since we know that the Lord speaks no words in idleness, such a statement must have profound meaning. It appears to be an acknowledgement, in the presence of divine witnesses (the text says “angels”), of a special relationship of mutual love and respect between the Lord and Nephi. The Lord was claiming him as his servant and part of his spiritual posterity. It was also formal acknowledgement of a special covenant which the Lord was confirming with Nephi.

The Lord’s statements as recorded in this section of the book of Helaman fit perfectly the pattern of formal covenant making in the Old Testament world. The main features or components of covenants (and even treaties) established during Mosaic times include formal mention of the parties involved in the agreement; the stipulations of the covenant; the witnesses to the covenant; the statements of blessings and cursings; and the oaths confirming the promises made ⁴

Helaman 10:8 If Ye Shall Say unto This Temple It Shall Be Rent in Twain, It Shall Be Done:

In Helaman 10:8, the Lord proclaims to Nephi that by means of the sealing power given him, “if ye shall say unto this temple it shall be rent in twain, it shall be done.” Hugh Nibley notes that the temple is the connecting point between the worlds, the markas shame u irsitim, the point at which heaven and earth meet. Notice it doesn’t say “veil of the temple.” “And if ye shall say unto this mountain, Be thou cast down and become smooth, it shall be done” (Helaman 10:9). This power goes beyond ordinances, you see. We talk about ordinances [Matthew 18:18]: “Whatsoever ye shall bind on earth shall be bound in heaven.” Well, this goes beyond that. This is more than an ordinance. There is an understanding between the worlds, we’re told, which is expressed by the priesthood and is expressed nowhere else. There is this understanding and coordination between the worlds, and that’s what we have here. [Nephi would] have power, and whatsoever he sealed in this world will go over in heaven, and the other way around. . . .

Characteristic of this [Nephite culture], as of other cultures, is the hierocentric point–the great temple, the great shrine, the great mound, the great tower–which is the center of the land and marks the place at which people assemble whenever there’s any alarm or emergency, or when there is a great message to be given (see Helaman 10:11).⁵