Helaman 7-12 Quotes and Notes

The Mahan Principle

Moses 5.30-31

And Satan sware unto Cain that he would do according to his commands. And all these things were done in secret. And Cain said: Truly I am Mahan, the master of this great secret, that I may murder and get gain. Wherefore Cain was called Master Mahan, and he gloried in his wickedness.

Hugh Nibley on the Mahan Principle

The business of the 101 A/B Division, to which I was attached through the winter of ’43 and all of ’44, was to search out and destroy; all the rest of the vast military enterprise was simply supportive of that one objective. “Good hunting!” was the general’s stock admonition before takeoff. My business was to know more about the German Army than anyone else and to brief division personnel at every level on that meaningful subject both before and during operations. What I saw on every side was the Mahan Principle in full force, that “great secret” of converting life into property—your life for my property, also your life for my promotion (known as the Catch 22 principle).

Attached to army groups and various intelligence units during 1945, I took my jeep all over western Europe and beheld the whole thing as a vast business operation. I well remember the pain and distress expressed at headquarters as the war wound down and twilight descended on brilliant military careers, high living, and unlimited financial manipulations; and how great was the rejoicing when the new concept of “brush-fire wars” was announced to the staff—a simple plan to keep the whole thing going, safely contained and at a safe distance. O peace, where is thy sting? The Mahan Principle was still in full force and remains so to this day. 1

Also from chapter 4: Subduing the Earth:

Ever since the days of the Prophet Joseph, Presidents of the Church have appealed to the Saints to be magnanimous and forbearing toward all of God’s creatures. But in the great West, where everything was up for grabs, it was more than human nature could endure to be left out of the great grabbing game, especially when one happened to get there first, as the Mormons often did.

One morning just a week after we had moved into our house on Seventh North, as I was leaving for work, I found a group of shouting, arm-waving boys gathered around the big fir tree in the front yard. They had sticks and stones and in a state of high excitement were fiercely attacking the lowest branches of the tree, which hung to the ground. Why? I asked. There was a quail in the tree, they said in breathless zeal, a quail!

Of course, said I, what is wrong with that? But don’t you see, it is a live quail, a wild one! So they just had to kill it. They were on their way to the old B. Y. High School and were Boy Scouts. Does this story surprise you? What surprised me was when I later went to Chicago and saw squirrels running around the city parks in broad daylight; they would not last a day in Provo.

Like Varro’s patrician friends, we have taught our children by precept and example that every living thing exists to be converted into cash, and that whatever would not yield a return should be quickly exterminated to make way for creatures that do. (We have referred to this elsewhere as the Mahan Principle—Moses 5:31.1) I have heard influential Latter-day Saints express this philosophy. The earth is our enemy, I was taught—does it not bring forth noxious weeds to afflict and torment man? And who cared if his allergies were the result of the Fall, man’s own doing? But one thing worried me: If God were to despise all things beneath Him, as we do, where would that leave us? Inquiring about today, one discovers that many Latter-day Saints feel that the time has come to put an end to the killing.

Helaman 7

1. Nephi rejected up north (1-3)
2. These are my days (7-10)
3. Tower Lament (9-15)
4. Repent! (12-29)

Nephi’s Messages an An Allegorical Funeral Sermon

This article by John Welch is a powerful argument that Nephi’s sermon was an allegorical funeral sermon used to attract the attention of the wicked Nephites in order that they might pause and reflect on their awful state. This sermon is not unlike other allegorical prophecies in the Old Testament. While this form of prophecy is not in widespread use today, I see this as a strong possibility as it was used anciently and fits in the ancient setting of Helaman.

Was Helaman 7-8 An Allegorical Funeral Sermon?

John W. Welch

Helaman 7:15 “Because of my mourning and lamentation ye have gathered yourselves together.” It was not uncommon for early Israelite prophets to use example. When Jeremiah wanted to impress the people of Jerusalem with his prophecy that they would be yoked into bondage by the Babylonians, he draped himself with thongs and a yoke and thus went forth proclaiming his message of doom (see Jeremiah 27:2-11). Other similar symbolic or parabolic acts performed as prophetic oracles are found in Jeremiah 13:1-11 (hiding a waistcloth), Jeremiah 19:1-13 (smashing a bottle), 1 Kings 11:29-39 (tearing a garment into twelve pieces), 2 Kings 13:15-19 (shooting an arrow), and Isaiah 20:2-6 (walking naked).

Is it possible that Nephi’s sermon in Helaman 7-8 was similarly staged as a prophetic allegory in the form of some kind of a funeral sermon? Nephi, the son of Helaman II, had just returned from a disappointing mission to the land northward. At his ancestral home in the city of Zarahemla, he was further dismayed at the “awful wickedness” of the people there (Helaman 7:4). Nephi’s first stated reaction was to remember his deceased ancestors who had lived in the days of Lehi (see 7:7-8). Next he positioned himself conspicuously on top of a tower in his garden near a main highway. There his behavior somehow attracted a large crowd (see 7:10-12). He then delivered a powerful message on repentance (see 7:13-29) and the impending coming of Christ (see 8:11-24). His status as a true prophet was finally confirmed by his correctly prophesying the assassination of a wicked chief judge (see 8:25-28).

Several clues indicate that Nephi may have attracted attention to his message by carrying on as if someone had just died.

1. Nephi was in “great mourning” (7:11) and “lamentation” (7:15). Mourning generally means more than just feeling sorry or crying privately. One can imagine Nephi dressed in traditional Nephite mourning attire (whatever that might have been), gesticulating on top of his tower perhaps in motions of bereavement. Onlookers would have wondered immediately who in the important aristocratic household of the great Alma’s descendants had just died.

2. He continued with this conduct for a fair amount of time—at least long enough for people to go tell many others in town who then turned out in multitudes (see 7:11). If during this time Nephi was conducting a recognizable mock mourning or funeral ceremony, this would have been quite a curiosity.

3. Whatever he did, it was something of a public spectacle that worked the crowd into a state of awe, for Nephi told them they indeed had “great need to marvel” (7:15).

4. The tower would probably have been a pyramid or similar structure. Typically, such mounds were used for burials, as well as for prayer. If Nephi’s tower was the family burial site, his reference to the righteousness of his ancestors in his allegorical funeral for the Nephite nation would have been all the more poignant.

5. If Nephi was mourning and lamenting, the crowd would have wondered, of course, who had died. It would have struck them personally, therefore, when Nephi began decrying their iniquities (see 7:13-14). Moreover, since he speaks later of “murder” (7:21; 8:26), it is possible that he spoke the word “murder” as he poured out his soul to God while the crowd was gathering.

6. Nephi surprised the crowd when he asked them, “Why will ye die?” (7:17). Unless they repent, he told them, God will turn them into “meat for dogs and wild beasts” (7:19), and their souls will be hurled to everlasting misery (see 7:16). Nephi predicted slaughter and utter destruction at the hands of enemies (see 7:22, 24) and prophesied that the people would be “destroyed from off the face of the earth” (7:28).

7. Nephi then cited examples of people who had been delivered from death (see 8:11-19) and spoke of other destroyed peoples. Thus, the themes of death and deliverance from death characterize Nephi’s words throughout this speech.

8. Nephi concluded by being specific. For one person in particular, Nephi’s funeral may have been more than mere allegory. Nephi announced prophetically the death of the chief judge in Zarahemla (see 8:27). His death not only would have validated Nephi’s words in general, but also would have presented a corpse, symbolically representing all the people of Zarahemla and potently completing the allegorical message of this apparent funeral sermon. We cannot be certain that this is what Nephi did, but this interpretation adds a rich and interesting possibility of symbolic meaning to this text. 2

Helaman 8

1. Nephi ties his ministry back to previous prophets (11-22) – this is #7 from the previous list – themes of death and deliverance… principle: remembering what God has done for you helps you see his hand in your life today!
2. Division among the Nephites – good guy! (7), some stirred up to hate him (1-2, 4-5, 7)
3. Yahweh is God (23)
4. Your judge is murdered (27-28)

Helaman 9

1. The 5 go and find Seezoram dead, fear, fall, cast into prison (1-9)
2. Nephi must have agreed (16)
3. Nephi bound, here is money, confess! (19-21)
4. Go to Seantum’s house and ask him these questions, Nephi set free (26-38)
5. Some believe, some say he is a god, some a prophet (39-41)

Helaman 10

1. Nephi is alone (1), proving that signs do not necessarily convert
2. Nephi ponders (2-3)
3. Nephi gets the sealing power (4-11)… he was full of “unwearyingness” (4)
4. The wicked Nephites want to throw Nephi into prison, they kill each other w/sword (14-18)

Hel. 10.4 Nephi is blessed for his unwearyingness in declaring the word of God to his people. Elder Maxwell had this to say regarding this passage of scripture:

Such steadfastness! Such selflessness! Such attunement to Divine will!

There is a phase line in our spiritual progress that, if crossed by means of “unwearied diligence” and righteousness, yields both renewal and reward. We will not even ask amiss in our petitions, and, therefore, our prayers will be granted even as we ask. (D&C 50:29-30; 46:30.) Others speak with justification of the efficiency of freedom, but we can also speak of the enormous efficiency of righteousness.

Successive, small, and connected steps can, with “unwearied diligence,” finally bring us where we wish to go, for God “regards men not as they are merely, but as they shall be; not as they shall be merely, but as they are now growing,… toward that image after which He made them… Therefore a thousand stages, each in itself all but valueless, are of inestimable worth as the necessary and connected gradations of an infinite progress.”

How vital it is that we patiently pursue His purposes for us? How necessary it is to allow for the advancement through accretion that occurs “in process of time”!

Clearly just as the accumulation of small things is, in fact, the foundation of the Lord’s great work, so also are the small steps that bring great blessings. The Lord has both tenderly and encouragingly reminded us of the following: “Wherefore, be not weary in well-doing, for ye are laying the foundation of a great work. And out of small things proceedeth that which is great.” This invitation from the Lord to trust Him enough to give Him our heart and our mind obediently should stir us to acceptance. (D&C 65:33-34.) 3

Helaman 10.5-7

Hel 10:5-7 God gives Nephi his own power, in a sense. It’s called “power to seal” but seems to have much different application than sealing today. God can hand over the keys, as it were, because he trusts Nephi to do what God would do.  This is like some of Hugh Nibley’s comments  talking about trust, power, deification, and the oneness of God.

What does this do to the oneness of God? It doesn’t do anything at all to it. In nothing is the idea of the real oneness of God more convincingly apparent than in the contemplation of the real cosmos…. But the one God always remains in control. For only on condition of being exactly like him can souls take the next step. God will trust you to represent him, to act for him, only if he knows that you will do exactly what he would do in all circumstances. Then he can leave you alone. He trusts you. You’re like him — a perfect identity, as far as your function is concerned. You can just carry on his work. It’s like arriving at the same answer to a problem. He will trust you only if he is sure you will come out with the same answer as he did.” 4

We are here for the purpose of being saved, and we must also be safe. Exaltation is something more. All will be saved in the kingdom of God, but who is safe? Who can be trusted? With reference to man’s responsibilities, we are here to be tested whether we can be trusted to take charge on our own, because if you can be trusted completely, you’d do the very same thing God would do. You’d represent him completely. So there is only one God, only one ruling mind, and only one pattern after all. The oneness of God is never jeopardized here. The Askew Manuscript says, “There are many mansions, many regions, degrees, worlds, spaces, and heavens, but all have but one law. If you keep that law, you, too, can become creators of worlds,” an astonishing statement.” 5

Helaman 11

1. In the 73^rd year, Nephi says to God, “make a famine!” (2-4)
2. Famine persists and the wicked die (5-6) The Famine lasts from 73^rd-76^th year (2-3, 17)
3. The Nephites start to remember God (7)
4. People cry to judges (8), judges cry to Nephi (9), wicked bury their records in the earth (10)
5. Nephi’s prayer to God (10-16)
6. The earth yields up her grain (17), Nephi esteemed as a prophet (18)
7. Continual peace from 77^th year (21), to a few contentions (22), to much strife (23), to war 80^th year (24)… 3-4 years of peace and war again! This leads to Mormon’s lament (Helaman 12)
8. Gadianton warfare (26-29), offensive warfare by N (28-29), they get worse (30-38), ripening (27)- cross this with Alma 10.19 to define “ripe”
9. Exceedingly greatness of the numbers of those robbers – robbing or tribute? (31-33)

Two Views of the Gadianton Robbers: Demanders of Tribute or Marauders?

Daniel Peterson and Brant Gardner have divergent views of the Gadiantons. Peterson takes the text more literally, while Gardner views the Gadiantons as powerful warlords who have established a separate kingdom that is in the process of demanding tribute of the Nephites. This is not unlike other areas of the text of the Book of Mormon, where polities demand heavy taxation on cities of lesser strength. This was common in the ancient world. Gardner writes:

Daniel Peterson in Warfare in the Book of Mormon, p. 146-173, presents the argument that the Gadiantons were indeed, guerilla warriors. Peterson is reading the text from the more direct meaning rather than looking below the level of Mormon’s descriptions. Thus, he does not deal with the implications of the descriptions as much as he uses the descriptions themselves. For instance, he takes the terms “plunder and rob and murder” at their face value rather than as code words for the Gadianton establishment of tribute relations through military action. Obviously the interpretation used in this commentary (Brant Gardner’s commentary) requires extra cultural content and a recontextualizing of those terms. However, as I have argued, the descriptions of the events fit best into the Mesoamerican tribute pattern, particularly when the Gadiantons exercised actions described by the same terms when they controlled Zarahemla. 6

Arguments:

1. You need massive agriculture to support vast numbers (Helaman 11.31)
2. Hunting and theft will not be a long term solution to supporting massive numbers.
3. Agriculture requires permanent residences, and a system of governance.
4. They are supporting women and children captives (Helaman 11.32-33)… captured men get sacrificed?

Helaman 12 – Mormon’s Lament – tie in his lament to Isaiah’s call narrative!

1. Mormon compares quick/slow and evil/good in his lament (4, 5).
2. Less than the dust of the earth aphar (7-8), quoting Mosiah 2.22-25.
3. God can lengthen out the days (13-14), quoting Joshua 10.12-14.
4. Cosmology (15), the Maya believed the sun moved around the earth, so this is probably Joseph Smith’s emendation to the text, and as translator he can certainly do this.
5. Great mountain replacing cities (17), see and compare to 3 Ne. 8.10 – this can have a dual purpose in this lament: It demonstrates Yahweh’s power over nature but also alludes, in the midst of awful destruction, to God’s ultimate gift – the Atoning Messiah. 6
6. Hide up treasure in the earth (18-19), an allusion to Samuel’s sermon (Hel. 13.31-36).
7. Mormon’s hope: universal salvation for all of us! (25)… I like this! He is an optimist! We should all be optimists!

This reminds me of President Hinckley and his positive attitude:

There never was a greater time in the history of the world to live upon the earth than this. How grateful every one of us ought to feel for being alive in this wonderful time with all the marvelous blessings we have. … And on top of all that is the Restoration of the gospel of the Lord Jesus Christ with all of the keys and authority, with all the gifts and blessings, with all the organization and doctrine of all previous dispensations all brought into one. And you and I are partakers of that marvelous restoration. 8

I see so many good people everywhere—and there’s so much of good in them. And the world is good. Wonderful things are happening in this world. This is the greatest age in the history of the earth. …

We have every reason to be optimistic in this world. Tragedy is around, yes. Problems everywhere, yes. … You can’t, you don’t, build out of pessimism or cynicism. You look with optimism, work with faith, and things happen. 9

Main Ideas for this podcast:

1. Prophets see through the darkness, so listening to them is the only path of safety.
2. Prosperity and peace is directly tied to making Jesus your God. This is the foundational covenant of Lehi.
3. The Mahan Principle of converting life into property is one of Satan’s tools for enslaving mankind. Modern examples: sex slavery, illicit drugs, any industry that gets its customers addicted to their products…
4. Division is another tool Satan uses, and he is effective. Modern examples are perhaps too close to mention!

Notes

1. Hugh Nibley, Nibley on the Timely and the Timeless: Classic Essays of Hugh W. Nibley, 1978.
2. Based on research by John W. Welch, May 1986. Source: https://archive.bookofmormoncentral.org/node/216
3. Neal A. Maxwell, We will prove them herewith, 1982, p. 101.
4. Hugh Nibley, Temple and Cosmos: Beyond this Ignorant Present, 1992, p. 287.
5. Hugh Nibley, Old Testament and Related Studies, 1986, p. 142.
6. Brant Gardner, Second Witness: Analytical and Contextual Commentary on the book of Mormon, volume 5 – Helaman through Third Nephi, p. 161)
7. Ibid., p. 170.
8. Church News, Aug. 14, 1999, 7. See also: The Spirit of Optimism, Ensign, July 2001.
9. Ensign, June 1995, 4. See also: The Spirit of Optimism, Ensign, July 2001.