Helaman 13

Helaman 13

Helaman 13: Header

The prophecy of Samuel, the Lamanite, to the Nephites.

Comments

The presence of a chapter header suggests that there is some change in a source. In the book of Alma, we saw that Mormon used a personal record that Alma₂ wrote which was different from the large plates, which he also kept. On that personal record, Alma₂ recorded texts that came from the sons of Mosiah₂.

In this case, we have had what must have been a large-plate source used for much of the book of Helaman, as evidenced by the consistent use of years to divide up the narrative. Now, however, we have the second addition to that record. The first began in chapter 7, which was marked as “the prophecy of Nephi, the son of Helaman.”

This entry is about Samuel, the Lamanite. It may not have been on the large plates, but was certainly written down in some record, perhaps the personal record that Nephi₂ kept. Mormon has set up the condition where we have seen the Nephites fall away from faithfulness and the Lamanites have become more righteous. They were converted through Nephi₂ and Lehi₃’s efforts, which were reported before the disheartening return to the Nephite people, whose repentance was so hard to achieve, and so short lived.

Into that condition of general apostasy comes a second prophet, yet another witness. This time, it is a prophet from the Lamanites. Mormon continues to show that when the Lamanites are converted, they may become even more righteous than the Nephites.

Helaman 13:1

1 And now it came to pass in the eighty and sixth year, the Nephites did still remain in wickedness, yea, in great wickedness, while the Lamanites did observe strictly to keep the commandments of God, according to the law of Moses.

Comments

Mormon sets up the conditions that lead to the sermon that Samuel gives. In Helaman 6:1, we learned that “the Lamanites had become, the more part of them, a righteous people, insomuch that their righteousness did exceed that of the Nephites.” That contrast is reaffirmed in verse 1 of this chapter. The “Nephites did still remain in wickedness, yea, in great wickedness, while the Lamanites did observe strictly to keep the commandments of God. Wicked Nephites, righteous Lamanites.

In addition to the shock that readers might have with this reversal of what we have become accustomed to believing, we should remember that Mormon is including the stories he thinks we need to know. He has included the story of the Anti-Nephi-Lehies, who were converted Lamanites of great faith, who were “a zealous and beloved people, a highly favored people of the Lord” (Alma 27:30). Mormon wants his readers to know that while the Lamanites might be considered the quintessential enemies in the Book of Mormon, they are capable of hearing the word of the Lord and become even more righteous than the Nephites. It is an intentionally hopeful message. Modern Lamanites must understand Mormon’s implicit promise to them. He sees their whiteness, not their blackness, to put it in Book of Mormon imagery. That has nothing to do with skin pigmentation, but the quality of the heart and dedication to the Lord.

Helaman 13:2–4

2 And it came to pass that in this year there was one Samuel, a Lamanite, came into the land of Zarahemla, and began to preach unto the people. And it came to pass that he did preach, many days, repentance unto the people, and they did cast him out, and he was about to return to his own land.

3 But behold, the voice of the Lord came unto him, that he should return again, and prophesy unto the people whatsoever things should come into his heart.

4 And it came to pass that they would not suffer that he should enter into the city; therefore he went and got upon the wall thereof, and stretched forth his hand and cried with a loud voice, and prophesied unto the people whatsoever things the Lord put into his heart.

Comments

We are introduced to Samuel, the Lamanite. He is always emphasized as a Lamanite. Although not every appearance of his name has “the Lamanite” following it, the adjective is missing only when there is a second use of the name close to the previous use which did call him Samuel, the Lamanite. This tells us that we should pay attention to the fact that he was both Lamanite and a prophet. That is Mormon suggesting to his readers that it is wholly in the Lamanite abilities to become so righteous that they could send a prophet to the Nephites, something contrary to what the Nephite-centric texts would suggest. Additionally, this positive description of a Lamanite suggests again that this comes from a non-large plate source, as the large plates were official records of the Nephites and the conditions of Samuel the Lamanite’s appearance demonstrate that the official record-keepers of the time would not have been favorable to his visit and message, therefore, it would not have been recorded on the large plates.

As Samuel approaches the people, he is cast out. The Lord tells him to return. This appears to be a type-scene in the Book of Mormon. We have Abinadi called to preach, who attempts it and is rejected, only to be called again. The same occurs with Alma₂ in Ammonihah. He attempts to preach, leaves, and is called back. Type-scenes occur in the Bible, and folklorists understand that certain forms develop that influence the way stories are told. Mormon is carefully crafting his story and plausibly making certain that these stories can be seen as thematic repetitions.

Nephite Treasures Cursed

Helaman 13:5–7

5 And he said unto them: Behold, I, Samuel, a Lamanite, do speak the words of the Lord which he doth put into my heart; and behold he hath put it into my heart to say unto this people that the sword of justice hangeth over this people; and four hundred years pass not away save the sword of justice falleth upon this people.

6 Yea, heavy destruction awaiteth this people, and it surely cometh unto this people, and nothing can save this people save it be repentance and faith on the Lord Jesus Christ, who surely shall come into the world, and shall suffer many things and shall be slain for his people.

7 And behold, an angel of the Lord hath declared it unto me, and he did bring glad tidings to my soul. And behold, I was sent unto you to declare it unto you also, that ye might have glad tidings; but behold ye would not receive me.

Comments

In verse 7, Samuel notes that he had been previously sent to declare repentance to the Nephite people, but they would not receive him. Verses 5 and 6 suggest why. This wasn’t a kind message from a soft-hearted God. This was a message of impending destruction, “yea, heavy destruction awaiteth this people, and it surely cometh to this people, and nothing can save this people save it be repentance.”

The doom had two timeframes of fulfillment. One of them was four hundred years in the future. Dr. Mark Wright suggested that it was far enough away that it was hardly a prophecy that any of the listeners took seriously or thought that it would impact their lives. It was, however, an important prophecy precisely in that it was for four hundred years. That time period was called a baktun in Maya, and it was emotionally similar to our thousand years. Thus, it was a sacred and symbolic timeframe. One of the concepts associated with time in Mesoamerica is its cyclical nature. Thus, prophesying of a doom in four hundred years would also imply a much more immediate doom that the future doom was to repeat.

The second doom, however, would come much sooner. Samuel is prophesying within six years of the Savior’s birth, and by the time of Christ’s death, the Nephite nation would dissolve into tribes, and their whole physical world would be subject to physical destruction. That part of the destruction, many of those present would live to see.

Helaman 13:8–11

8 Therefore, thus saith the Lord: Because of the hardness of the hearts of the people of the Nephites, except they repent I will take away my word from them, and I will withdraw my Spirit from them, and I will suffer them no longer, and I will turn the hearts of their brethren against them.

9 And four hundred years shall not pass away before I will cause that they shall be smitten; yea, I will visit them with the sword and with famine and with pestilence.

10 Yea, I will visit them in my fierce anger, and there shall be those of the fourth generation who shall live, of your enemies, to behold your utter destruction; and this shall surely come except ye repent, saith the Lord; and those of the fourth generation shall visit your destruction.

11 But if ye will repent and return unto the Lord your God I will turn away mine anger, saith the Lord; yea, thus saith the Lord, blessed are they who will repent and turn unto me, but wo unto him that repenteth not.

Comments

The four-hundred-year prophecy is reiterated. It will come unless the people repent. As it happens, they will repent for a time. There will be a time after Christ appears when there is no contention, and all believe. However, that will fade. The prophecy will be fulfilled.

The symbolic impact of the four-hundred-year period is perhaps emphasized in that it is repeated both in verses 9 and 10. One of the important aspects of the Maya conception of prophecy and time is that it was circular. Things that happened might happen again. Things at the beginning of the four-hundred-year cycle will repeat at the end. Dr. Mark Wright suggests that, in this case, it is the statement of what comes at the end that is being used to mark what will happen soon.

Samuel turns to the beginning of the cycle in the next verse.

Helaman 13:12–13

12 Yea, wo unto this great city of Zarahemla; for behold, it is because of those who are righteous that it is saved; yea, wo unto this great city, for I perceive, saith the Lord, that there are many, yea, even the more part of this great city, that will harden their hearts against me, saith the Lord.

13 But blessed are they who will repent, for them will I spare. But behold, if it were not for the righteous who are in this great city, behold, I would cause that fire should come down out of heaven and destroy it.

Comments

Samuel tells the people that only the presence of the righteous in Zarahemla is currently preventing its destruction. Nevertheless, the threat of destruction hangs over the city should it become even more unrighteous. That will indeed happen. In the great destruction at the time of Christ’s death, we will learn that “the city of Zarahemla did take fire” (3 Nephi 8:8).

Helaman 13:14–17

14 But behold, it is for the righteous’ sake that it is spared. But behold, the time cometh, saith the Lord, that when ye shall cast out the righteous from among you, then shall ye be ripe for destruction; yea, wo be unto this great city, because of the wickedness and abominations which are in her.

15 Yea, and wo be unto the city of Gideon, for the wickedness and abominations which are in her.

16 Yea, and wo be unto all the cities which are in the land round about, which are possessed by the Nephites, because of the wickedness and abominations which are in them.

17 And behold, a curse shall come upon the land, saith the Lord of Hosts, because of the people’s sake who are upon the land, yea, because of their wickedness and their abominations.

Comments

The emphasis on destructions that will come sooner than the four hundred years continues. There is no confirmation of the wo pronounced on the city of Gideon. However, the intent is clearly a widespread destruction, for it includes “all the cities which are in the land round about, which are possessed by the Nephites.” During the time of the destructions in 3 Nephi, many cities in the land of the Nephites of this time period are destroyed, with Bountiful (in the northernmost part of the land) being spared.

In addition to the cities, there is a curse on the land itself. That also occurs in the destruction reported in 3 Nephi.

Helaman 13:18–20

18 And it shall come to pass, saith the Lord of Hosts, yea, our great and true God, that whoso shall hide up treasures in the earth shall find them again no more, because of the great curse of the land, save he be a righteous man and shall hide it up unto the Lord.

19 For I will, saith the Lord, that they shall hide up their treasures unto me; and cursed be they who hide not up their treasures unto me; for none hideth up their treasures unto me save it be the righteous; and he that hideth not up his treasures unto me, cursed is he, and also the treasure, and none shall redeem it because of the curse of the land.

20 And the day shall come that they shall hide up their treasures, because they have set their hearts upon riches; and because they have set their hearts upon their riches, and will hide up their treasures when they shall flee before their enemies; because they will not hide them up unto me, cursed be they and also their treasures; and in that day shall they be smitten, saith the Lord.

Comments

One of the examples given for the power that Nephi₂ might have was that “if a man hide up a treasure in the earth, and the Lord shall say—Let it be accursed, because of the iniquity of him who hath hid it up—behold, it shall be accursed. And if the Lord shall say—Be thou accursed, that no man shall find thee from this time henceforth and forever—behold, no man getteth it henceforth and forever” (Helaman 12:18–19). Samuel gives a specific prophecy of just such a thing happening. Although there is no confirmation that this is fulfilled in the near future, it will happen in Mormon’s day: “that the inhabitants . . . began to hide up their treasures in the earth; and they became slippery, because the Lord had cursed the land, that they could not hold them, nor retain them again” (Mormon 1:18).

Helaman 13:21–23

21 Behold ye, the people of this great city, and hearken unto my words; yea, hearken unto the words which the Lord saith; for behold, he saith that ye are cursed because of your riches, and also are your riches cursed because ye have set your hearts upon them, and have not hearkened unto the words of him who gave them unto you.

22 Ye do not remember the Lord your God in the things with which he hath blessed you, but ye do always remember your riches, not to thank the Lord your God for them; yea, your hearts are not drawn out unto the Lord, but they do swell with great pride, unto boasting, and unto great swelling, envyings, strifes, malice, persecutions, and murders, and all manner of iniquities.

23 For this cause hath the Lord God caused that a curse should come upon the land, and also upon your riches, and this because of your iniquities.

Comments

After discussing the futility of trying to hide wealth from the Lord, to preserve it, Samuel makes the condemnation to the people more specific. “This great city” is Zarahemla, and they have become prosperous to the point where they have riches, and “have set [their] hearts upon them, and have not hearkened unto the words of him who gave [the riches] unto [them].”

The people of Zarahemla have forgotten their part of the covenant. The promise of the land will supply prosperity, even riches, but they may be retained only upon principles of righteousness. This fall from the truth has “caused that a curse should come upon the land.” That is not a curse occurring in four hundred years, but one pronounced with urgency for the current people of the city.

Helaman 13:24–26

24 Yea, wo unto this people, because of this time which has arrived, that ye do cast out the prophets, and do mock them, and cast stones at them, and do slay them, and do all manner of iniquity unto them, even as they did of old time.

25 And now when ye talk, ye say: If our days had been in the days of our fathers of old, we would not have slain the prophets; we would not have stoned them, and cast them out.

26 Behold ye are worse than they; for as the Lord liveth, if a prophet come among you and declareth unto you the word of the Lord, which testifieth of your sins and iniquities, ye are angry with him, and cast him out and seek all manner of ways to destroy him; yea, you will say that he is a false prophet, and that he is a sinner, and of the devil, because he testifieth that your deeds are evil.

 Comments

Samuel declares that the people of Zarahemla “do cast out the prophets, and do mock them . . . even as they did of old time.” Perhaps Samuel referenced events that have not been recorded. Perhaps he meant the treatment of Abinadi. However, it is also possible that he referred to the Nephite origin story of those in Jerusalem threatening the prophets, and Lehi₁, the father of the nation. That would make sense of what Samuel suggests that the people say to themselves: “If our days had been in the days of our fathers of old, we would not have slain the prophets.” That suggests that it is a story of the origins, and the people suggesting that they are better than those who would have slain the founding father. It was a story they had to have known.

What Samuel declares is that even as they think they would not have persecuted the prophets of old, they have actually cast out a real prophet that has come among them. Samuel had been turned away once. The people had witnessed Nephi₂ prophesy, and yet still fell back into their unbelief.

Helaman 13:27–28

27 But behold, if a man shall come among you and shall say: Do this, and there is no iniquity; do that and ye shall not suffer; yea, he will say: Walk after the pride of your own hearts; yea, walk after the pride of your eyes, and do whatsoever your heart desireth—and if a man shall come among you and say this, ye will receive him, and say that he is a prophet.

28 Yea, ye will lift him up, and ye will give unto him of your substance; ye will give unto him of your gold, and of your silver, and ye will clothe him with costly apparel; and because he speaketh flattering words unto you, and he saith that all is well, then ye will not find fault with him.

Comments

Although Samuel presents this as a hypothesis, Mormon has made sure that we could name names as examples of this. Both the story of Nehor and Korihor have shown that this form of apostate thinking easily took hold of many minds and hearts. In the current population, Mormon insinuated that it was the Gadiantons who had brought such ideas to the people. Even though the Gadiantons were removed during the Nephites temporary return to faithfulness after the drought, the last story Mormon told before beginning to discuss Samuel was the story of the return of the Gadiantons. In Mormon’s writing, the Gadiantons lead to these very sins associated with costly apparel.

Helaman 13:29–32

29 O ye wicked and ye perverse generation; ye hardened and ye stiffnecked people, how long will ye suppose that the Lord will suffer you? Yea, how long will ye suffer yourselves to be led by foolish and blind guides? Yea, how long will ye choose darkness rather than light?

30 Yea, behold, the anger of the Lord is already kindled against you; behold, he hath cursed the land because of your iniquity.

31 And behold, the time cometh that he curseth your riches, that they become slippery, that ye cannot hold them; and in the days of your poverty ye cannot retain them.

32 And in the days of your poverty ye shall cry unto the Lord; and in vain shall ye cry, for your desolation is already come upon you, and your destruction is made sure; and then shall ye weep and howl in that day, saith the Lord of Hosts. And then shall ye lament, and say:

Comments

Having their hearts set upon riches has led to the current Nephite state of apostasy. Samuel declares that the coming curse will cause them to lose those riches. The very things they turned to as they abandoned their God will be taken away, along with the cities and the health of the land. As with the humility achieved only after drought and famine, they will again be caused to be humble through their poverty, which will be all the greater because they had once had riches.

Helaman 13:33–36

33 O that I had repented, and had not killed the prophets, and stoned them, and cast them out. Yea, in that day ye shall say: O that we had remembered the Lord our God in the day that he gave us our riches, and then they would not have become slippery that we should lose them; for behold, our riches are gone from us.

34 Behold, we lay a tool here and on the morrow it is gone; and behold, our swords are taken from us in the day we have sought them for battle.

35 Yea, we have hid up our treasures and they have slipped away from us, because of the curse of the land.

36 O that we had repented in the day that the word of the Lord came unto us; for behold the land is cursed, and all things are become slippery, and we cannot hold them.

Comments

The people will finally begin to repent, but only after the great destructions. They will attempt to preserve their wealth by burying it in the ground, but they shall still lose it. Perhaps the upheaval in the earth at the time of Christ’s death will be the reason that they are not able to find the treasures that they have buried. They will reach for the things they value, and they will see them slip away. Perhaps only upon seeing that devastation and reversal of fortune would they be ready to repent.

Helaman 13:37–39

37 Behold, we are surrounded by demons, yea, we are encircled about by the angels of him who hath sought to destroy our souls. Behold, our iniquities are great. O Lord, canst thou not turn away thine anger from us? And this shall be your language in those days.

38 But behold, your days of probation are past; ye have procrastinated the day of your salvation until it is everlastingly too late, and your destruction is made sure; yea, for ye have sought all the days of your lives for that which ye could not obtain; and ye have sought for happiness in doing iniquity, which thing is contrary to the nature of that righteousness which is in our great and Eternal Head.

39 O ye people of the land, that ye would hear my words! And I pray that the anger of the Lord be turned away from you, and that ye would repent and be saved.

Comments

In verse 37, Samuel notes that they are surrounded by demons, and “by the angels of him who hath sought to destroy our souls.” They have been invited because of the pride of the people, and their falling away from the true way of God. They will have destroyed the land and the wealth, and then, finally, perhaps the people will be sufficiently humble to repent and prevent the loss of their souls.

As humans, we always expect that we have time to fix wrongs, but Samuel declares that such a time is no longer in the future. It is now. They must listen to his words now and repent now.

There is no chapter break at this point in the 1830 edition.