Moroni 7 All

The Book of Mormon > Moroni > Chapter 7

Questions

Verse 2

• In opening his address, why might Mormon have used the phrase "holy will" in a context where we might have expected him to have said "the Holy Ghost"? What does Mormon mean by "holy will"?

Verse 3

• Peaceable followers of Christ. Mormon tells us that he is speaking unto those who have enough hope that they can enter into the rest of the Lord from "this time henceforth until [they] shall rest with [the Lord] in heaven." How does knowing that this sermon is addressed to people who already had such faith inform how we understand this chapter?
• Sufficient hope. Are we also people like Mormon is talking to—people who have enough hope that we can enter into the Lord's rest now?
• Rest of the Lord. What does it mean to enter into the Lord's rest in this life?

Verses 4-17

• Real intent. Mormon's discussion in these verses could stand on its own as a sermon on works and real intent. Why is this discussion of works and real intent part of this chapter which Moroni identifies in verse 1 as a sermon on faith, hope and charity?

Lexical notes

Verse 2

• Grace of God. Paul also uses the phrase "the grace of God" to refer to his work for the Lord, see 1 Cor 3:10.

Exegesis

Verse 1

• Faith, hope, and charity. Though this chapter concludes by talking about faith, hope and charity, along the way other subjects are discussed. But Moroni's introduction here suggests that we should read the entire chapter as a single sermon on faith, hope and charity, i.e., we should read the first handful of verses as somehow leading up to faith, etc.
• After this manner. Moroni tells us that Mormon spoke "after this manner." We might interpret this phrase as an indication that this chapter is the type of sermon Mormon delivered rather than a particular sermon delivered on a particular occasion. Another interpretation is that this is a particular sermon (or at least a part of one) but that Mormon spoke in a similar way many times. A third interpretation, somewhere between these first two, is that Moroni is writing something from memory and that he is therefore warning that it was only "after this manner" that the discourse was given. If Moroni's avowal that he is writing "a few of the words of my father Mormon" is to be taken quite strictly, then it seems likely that one of the latter two readings would be preferred.
• In the synagogue. The wording suggests Moroni is referring to a single structure. It is curious that there would be one synagogue that could be identified in this way rather than many synogogues.
• For the place of worship. It is interesting that Moroni does not make reference to "a place of worship," but "the place of worship." Moreover, it is certainly significant that the sermon recorded in this chapter was given in connection with worship: in a post-Third-Nephi setting, one might assume that this would suggest a eucharistic setting. This point is absolutely vital for a close reading of verse 2.

Verse 2

By the grace of God . . . I am permitted to speak It is interesting that Mormon's first words of this noteworthy sermon are about Christ's calling to him and the grace of God giving him this "gift" of a calling. This short verse expresses Mormon's humility and gratitude with regard to this calling. It seems likely that the calling Mormon refers to, when he says speaks of Christ calling unto him, is the calling he discusses in 3 Ne 5:13, namely, that he is called to declare the gospel.

This beginning is similar to the beginnings of other sermons in the Book of Mormon. Jacob (Jacob 2:1) and Alma (Alma 5:3) both begin with reference to their calling from God. And though King Benjamin does not make explicit reference to his calling from God in the beginning of his sermon which commences in Mosiah 2:9, he makes it clear that he considers himself to be serving God in his service as king, and answerable to God for the sins of the people (see Mosiah 2:28, 30 in particular; Jacob says something similar in Jacob 1:19).

Mormon's tone, however, stands in contrast to the beginning of these other noteworthy Book of Mormon sermons in that he says "it is by the grace of God . . . that I am permitted to speak unto you" emphasizing the privilege that Mormon considers it to give this sermon, rather than the responsibility he feels. Mormon may particularly feel it a privilege to speak because at other times he has been prohibited from preaching (see Morm 1:17). It also may be that he considers giving this sermon a privilege because it addresses positive key aspects of the gospel, viz. faith, hope and charity (cf. verse 1), as opposed to less positive aspects of the gospel. (In this sense, Jacob's sermon seems to be at the opposite end of the spectrum since he has to address the grave sins of pride and infidelity. Although King Benjamin and Alma do not seem to address gross sins as directly as Jacob, there still seems to be more of a call-to-repentance tone in their messages than Mormon's: King Benjamin saying "remember the poor" and Alma saying "remember your forefathers.")

Verses 3-4: Peaceable followers of Christ

Mormon notes here that he speaks to "the peaceable followers of Christ" and those with a "peaceable walk." Contrast this with Morm 4:11 where Mormon says that the Nephites delighted in shedding blood continually. It seems that Mormon may be addressing here a select group of peaceable followers of Christ in the midst of a nation that delighted in the shedding of blood.

Verses 4-13: Real intent and judging by works

This passage starts with Mormon telling his audience that he judges them as peaceable followers of Christ—people with a sufficient hope to enter into the rest of the Lord (v. 3)—because he sees their "peaceable walk with the children of men."

Mormon then goes on to say that good works can only be done by those with real intent. We might expect that an emphasis on intent would be used to caution people against judgments based on works. As Christ's teachings against hypocrisy illustrate (e.g. Matt 23:13-33), people may do something that looks good without the right intent. This also seems to be Paul's message in 1 Cor 13:3. But here Mormon uses the discussion of intent to justify his claim in verses 4-5 that he judges his audience by their works. We might wonder how judgments based on works are compatible with the idea that what makes an action good or evil is the intent.

One way to explain the difference between what Paul is saying in 1 Cor 13:3 and what Mormon talks about here may be in the different audiences that each addresses. Paul was addressing a culture where many people valued outward acts that seemed good. In such a society some people were doing good works to be seen of men. In contrast, Mormon was talking to people in a society that, as already noted above, delighted in the shedding of blood (see Morm 4:11). It may be that in Mormon's society being a peaceable follower of Christ was so unpopular that it simply wasn't something people did "to be seen of men."

In any case, Mormon seems to use his discussion of intent to justify his claim that he knows his audience is good because he sees their good works. This suggests that Mormon has the ability to judge intent when he sees works. Mormon justifies his claim by citing "the word of God" on this subject (v. 5), possibly referring to Christ's teachings in 3 Ne 14:16-20, "by their fruits ye shall know them." It seems that Mormon's understanding of Christ's teaching assumes that good fruit/works implies real intent—that is, we can tell the difference between someone who gives a good gift grudgingly and someone who gives it with real intent.

Verses 4-17: By their works ye shall know them

As we start into this section, in verses 4-5, Mormon seems to be giving an explanation of how it is that he knows that those whom he is addressing are peaceable followers of Christ and have obtained a sufficient hope to enter into the rest of the Lord. But the fact that Mormon continues the discussion through verse 17, and warns us along the way to be careful in how we judge (verse 14) suggests that Mormon has some additional reason for addressing this topic that goes beyond simply backing up his claim about the audience being peaceable and having sufficient hope to enter the rest of the Lord. Why does Mormon spend so much time on the topic of judging by works?

How we answer this question depends on how we read the rest of the chapter. Here's one outline: verses 4-17 tell us how to judge what is really good; verses 18-19 raise the next natural question—how do we get what is truly good; verses 20-48 then answers this by explaining how we can get what is good by having faith, hope and charity. In summary, Mormon is saying that when we recognize what is good, then desire it, we attain it through faith, hope and charity. (Compare this with Alma's teaching in Alma 32:26-30.)

Another interpretation of verses 4 through 17 in this chapter is to see it as a mini-sermon within the larger sermon which has the same point as the larger sermon. In this view, the point of this mini-sermon is to teach us that good works can only be done if they are done with real intent. This is very much the same point that the entire chapter is making, namely, that without charity nothing else is of value.

Related links

• For a poetic attempt to think the meaning of the hope/grace themes of verses 2-3, see User: Joe Spencer/to those of the church.

The Book of Mormon > Moroni > Chapter 7

Questions

Verses 6-10

• If we know we should give a certain gift (e.g. help a neighbor) but don't feel a real desire to do so, what should we do? Is going ahead and giving the gift what Mormon calls here doing it grudgingly?

Lexical notes

Verse 6

• Real intent: Webster's 1828 dictionary defines real as "1. Actually being or existing; not fictitious or imaginary; 2. True; genuine; not artificial, counterfeit or factitious; 3. True; genuine; not affected; not assumed." These 3 definitions are all similar to each other. Interestingly, there is another definition listed with a different connotation: "5. In law, pertaining to things fixed, permanent or immovable, as to lands and tenements; as real estate, opposed to personal or movable property." This suggests that transient intentions, no matter how fervent, may not qualify as real intent.

Exegesis

Verses 6ff

• The teaching of these verses is similar to that of 1 Corinthians 13:3. Just as Mormon tells us here that doing good without real intent provides no benefit, so Paul tells us in 1 Corinthians that he could give everything he has to the poor, but if he doesn't have charity/love, doing so provides no benefit. Clearly charity and doing good with real intent are used similarly. It is consistent with these verse to view charity as a requirement for doing good with real intent. In that interpretation, we cannot do a good dead for someone with real intent if we don't love them.
• These teachings are also similar to the the first verses of Matthew 6. There Jesus teaches that those who give help to others for the right reasons have a reward from their Father in heaven, but those who do so for earthly glory are not similarly rewarded. The same is said of praying: if we pray to be seen of men we have no heavenly reward. Mormon's message here is a more general version of the same message. Mormon tells us that praying without real intent profits nothing the person who prays and is, in fact, counted as evil.
• Compare also King Benjamin's comments in Mosiah 4:24-25 that those who would give to the needy if they had the means, are not condemned like those who have the means but do not give. All these teachings emphasize intent over action. (See also 1 Sam 16:7.) Of course, intent cannot be completely separated from actions--it is impossible to have the right intent and the ability but not to do the good work (see James 2:15-16).

Related links

• Click the edit link above and to the right to add related links

The Book of Mormon > Moroni > Chapter 7

Questions

• Click the edit link above and to the right to add questions

Lexical notes

• Click the edit link above and to the right to add lexical notes

Exegesis

Verse 14: Take heed

Mormon gives a word of caution here about not judging incorrectly. This may be a warning that we should not judge others in order to condemn them, this would be judging the person (who is born of God) as evil, instead of their action as evil (since others' actions may be influenced by the devil).

Or this may be a warning that we should be careful in looking at how others act as opposed to what others say to know their character. As the preceding verses state, if their works are good then they must be good since all good comes of God (v. 12). This implies that even if others' beliefs do not coincide with ours, we should understand them based on their works.

Mormon's warning may also apply to how we judge ourselves (cf. 1 Cor 11:31). We should not try to rationalize things that are evil, or beat ourselves up (i.e. get overly discouraged or depressed) when our actions are good.

Related links

• Click the edit link above and to the right to add related links

The Book of Mormon > Moroni > Chapter 7

Questions

Verse 18

• What does it mean that we will be judged with the same judgment by which we judge?

Lexical notes

• Click the edit link above and to the right to add lexical notes

Exegesis

Verse 16-19

• In verse 16 Mormon tells us that he will show unto us the way to judge. Then in the remaining part of this verse and in verse 17, he lays out a very simply principle: whatever inviteth and persuadeth to do good is from God; whatever persuadeth men to do evil and believe not in Christ comes from the devil. Despite the simplicity of this principle, Mormon doesn't believe that its application is simple. First, he warns us in verse 18 against not judging wrongfully. Then in verse 19, he tells us that we should search diligently in the light of Christ to know good from evil. Though the principle is simple, its correct application requires diligent searching to know good from evil.
• In verse 14 Mormon warns us not to judge good for evil or evil for good. Interestingly, verse 19 concentrates only on not judging that which is actually good as evil. It may be that this is the side more pertinent to his forthcoming discussion of charity.

Related links

Verse 18

• Light of Christ: The Church's Guide to the Scriptures and Bible Dictionary have interesting entries under the heading "light of Christ" which compare and contrast the light of Christ with the Holy Ghost. There are also many scriptural cross-references provided.

• Power vs. gift of the Holy Ghost: The Church's Guide to the Scriptures and Bible Dictionary have interesting entries which compare and contrast the power of the Holy Ghost with the gift of the Holy Ghost. There are also many scriptural cross-references provided.

• Elder Packer gave a talk at a seminar for new mission presidents titled The Light of Christ: What Everyone Called to Preach the Gospel, Teach the Gospel, or Live the Gospel Should Know. The talk was also printed in the April 2005 Ensign

The Book of Mormon > Moroni > Chapter 7

Questions

• Click the edit link above and to the right to add questions

Lexical notes

Verse 25

• By faith. This seems to be answering the question in verse 20, "how is it possible that ye can lay hold upon every good thing?"
• Lay hold. The phrase "lay hold" is used in 1 Tim 6:12, 19 in relation to eternal life. The phrase "lay hold upon the hope set before us" is used in Heb 6:18. In Hel 3:29 "lay hold upon the word of God" is used. In Moro 10:30 the phrase "lay hold upon every good gift" occurs. These are the all the occurrences outside of Moro 7 that this phrase is used in LDS scripture in relation to something positive.

Exegesis

Verse 25: "Lay hold" vs. "partake of fruit"

In what seems a related metaphor, other scriptures discuss partaking of or plucking fruit that comes from the tree of life or is a result of faith and good works. For example, in Alma 32:37-43, the end result of diligence, faith and patience is the promise "ye shall pluck the fruit thereof" (v. 43). See also 1 Ne 8:10-18, 24-35; Alma 5:34, 62).

Related links

• Click the edit link above and to the right to add related links

The Book of Mormon > Moroni > Chapter 7

Questions

Verse 30

• Firm mind. Other scriptures talk about being submissive and yielding. How can one have a "firm mind" and yet be submissive and yielding? What is the difference between a firm mind and a stubborn mind?

Lexical notes

• Click the edit link above and to the right to add lexical notes

Exegesis

Verses 30-31

The pronouns in these verses can be a bit confusing. This reading seems to make the most sense:

30 For behold, they [the angels] are subject unto him [Christ], to minister according to the word of his command, showing themselves unto them [the children of men] of strong faith and a firm mind in every form of godliness.

31 And the office of their [the angels'] ministry is to call men unto repentance, and to fulfil and to do the work of the covenants of the Father, which he [the Father] hath made unto the children of men, to prepare the way among the children of men, by declaring the word of Christ unto the chosen vessels of the Lord, that they [the chosen vessels] may bear testimony of him [the Lord].

Related links

• Click the edit link above and to the right to add related links

The Book of Mormon > Moroni > Chapter 7

Questions

Verse 31

• How is one "chosen" as a "vessel of the Lord"?

Lexical notes

• Residue means here "everybody else." See the 1828 definition. Elsewhere in the scriptures it might seem to have a pejorative overtone (e.g. Moses 7:20, Ezek 36:5) but there are also plenty of cases where there is no pejorative connotation (D&C 58:58, D&C 42:33, Ezek 48:21).

Exegesis

Click the edit link above and to the right to add exegesis

Related links

Verses 30-32: Some see angels, residue have faith

• 3 Ne 12:2 also discusses how some people have the privilege of divine manifestations (seeing Christ in 3 Ne 12:2, seeing ministering angels here in v. 30) and others will believe the testimonies of those who have divine manifestations.

The Book of Mormon > Moroni > Chapter 7

Questions

Verse 37

• Faith and seeing angels. Can we interpret v. 37 to mean if we don't see angels it is because we lack faith? (see exegesis)

Verse 40

• Hope before faith? Is this saying that the attainment of hope preceeds the attainment of faith? If so, how can this be reconciled with other verses that seem to suggest the attainment of faith preceeds the attainment of hope (e.g. verse 42, Moro 8:26, 2 Ne 31:19-20, and Ether 12:4)?

Lexical notes

• Click the edit link above and to the right to add lexical notes

Exegesis

Verses 36-37: Faith and seeing angels

Verses 36 and 37 tells us that angels will not cease to appear unto the children of men unless it is "because of unbelief." Then verse 38 tells us that "if these things have ceased, then has faith ceased also." On this point Moroni is clear: if no angels appear to the children of men then it is because of a lack of belief and faith. He does not tell us that for each individual, if that individual has not seen an angel than it is because that individual lacks faith. In D&C 46:10-11 the Lord distinguishes between those gifts given to the church collectively versus those given to individuals. About gifts given to individuals the Lord says "all have not every gift given unto them." Though we should seek good gifts, the scriptures make it clear that the Lord chooses not to bless every righteous and faithful person with every good gift they ask for. The ultimate example of this is when Christ asks "let this cup pass from me" Matt 26:39.

Verses 40 and 42: Faith before hope?

At first blush, verse 40 might be read as suggesting that the attainment of hope preceeds the attainment of faith. However, verse 42 would seem to contradict such an interpretation. One way to avoid this apparent contradiction is to consider the attainment of faith and the attainment of hope as a simultaneous, mutually-reinforcing process, as exemplified by the intertwined cable metaphor that Elder Nelson suggests (see related links for verse 42).

Another possibility is to view the attainment of hope as an immediate consequence to the attainment of faith. On this view, if you think you have attained faith but you do not have hope, then you would be able to infer that you have not attained true faith. Note that the following verses seem to corroborate this view: Moro 8:26, 2 Ne 31:19-20, and Ether 12:4)?

Related links

• Click the edit link above and to the right to add related links

The Book of Mormon > Moroni > Chapter 7

Questions

Verse 42

• In verse 42 it says that without faith there cannot be any hope. How can we distinguish between faith and hope?
• Mormon seems to be saying that for someone to have faith they must have hope because if you don't have faith you cannot have hope. This sounds like saying since without faith you cannot have hope, you have to have hope to have faith. Is that what is being said? If so how does that reasoning work?
• Doesn't it seem like the last phrase of this verse perhaps had the nouns inverted? Wouldn't it read more clearly and not make you scratch your head if it said: "if a man have faith he must needs have hope; for without [hope] there cannot be any [faith]? By starting the last phrase with "for" doesn't that seem to imply that what comes next will be supportive of what came right before and not contradictory as it can appear now?

Verse 44

• Here Mormon says that if someone is meek and lowly of heart and confesses by the power of the Holy Ghost that Jesus is the Christ, that person must have charity. Does this mean that if you do those things you already have charity or does this mean that the next step after these things is to work on developing charity?
• Wouldn't this verse be more clear if it started "If not," and not "If so?"

Verse 45

• We are told here that charity "beareth all things" and "endureth all things." What is the difference between these two attributes?

Lexical notes

• Click the edit link above and to the right to add lexical notes

Exegesis

Click the edit link above and to the right to add exegesis

Verse 26-48

Mormon’s discourse on charity is not only one of the most beautiful, but also most systematic of the scriptures. In fact, while charity is often noted as the theme of Moroni 7, it is but one of a number of principles all culminating into the workings of miracles. Mormon, for whatever reason, chooses to work backwards beginning with miracles and through a step-by-step process, identifies each rung in the ladder that leads to such miracles as effectuated by our fathers.

Unfolding Mormon’s discourse, we see that faith is what leads to miracles, and hope is needed for faith. Such faith and hope necessitate meekness and a lowliness of heart. If such is obtained with a confession by the Holy Ghost that Jesus is the Christ, charity is requisite. Often, the command to love may burden many shoulders that see it as impossible despite our greatest intentions. Without such Christ-like love, it assuredly seems that miracles of great faith are out of our grasp. But, Mormon finishes this chapter on how to receive charity: through prayer. Step-by-step, miracles are permitted us based on our communication with the Father and our petitions for His love.

Verse 41

When we unravel the logic, this verse most interestingly appears like this:

If Faith->Hope

If ~Hope->~Faith

If ~Faith->~Hope

If Hope->Faith

What becomes apparent is the mutual and relatively parallel relationship of Faith and Hope, predicated on the basis of being meek and lowly of heart.

Related links

• Russell M. Nelson, "A More Excellent Hope," Ensign, Feb 1997, p. 60. Elder Nelson explains the relationship between faith, hope, and charity as intertwined "strands in a cable" which "may not always be precisely distinguished."

Verse 41

• See this comment at the BCC blog, and the post in general, for a discussion of hope as it relates to (being prior to and subsequent to) faith.

Verse 45

• Robert C. Oaks, "The Power of Patience," Ensign, Nov 2006, pp. 15–17. Elder Oaks points out that many of the characteristics of charity relate to patience: long-suffering, not easily provoked, bearing and enduring all things. "From these defining elements it is evident that without patience gracing our soul, we would be seriously lacking with respect to a Christlike character."

The Book of Mormon > Moroni > Chapter 7

Questions

Verse 48

• What does it mean to be a true follower of Jesus Christ? How does one attain this status?

Lexical notes

Verse 47

• Love of Christ. According to Webster's 1828 Dictionary, the primary meaning of the word of is to denote the genitive case which means "produced by" or "out of." In other words "the love produced by Christ" or "the love coming out of Christ." Of indicating possession, i.e. "love of Christ" meaning "Christ's love," seems to have derived from this primary meaning. In the Merrian-Webster OnLine Dictionary, there are 12 different meanings listed. All of them seem to have been derived from the primary meaning listed above.
• Possessed of it. Surprisingly, the only other time the phrase "possessed of" is used in the LDS version of scriptures is Matt 8:33 and Luke 8:36 in reference to being possessed of devils. See exegesis below for discussion.

Exegesis

Verse 47

• Posessed of the pure love of Christ. See lexical notes above. The connotation here seems to be that Christ is the original producer of love (see 1 Jn 4:19) which we are to become possessed with. This is consistent with verse 48 where we are instructed to pray to be filled with his love. It is not our love that we are to develop, but rather Christ's love which we are to be given.

Related links

• Joseph F. Smith said: "Charity, or love, is the greatest principle in existence. If we can lend a helping hand to the oppressed, if we can aid those who are despondent and in sorrow, if we can uplift and ameliorate the condition of mankind, it is our mission to do it, it is an essential part of our religion to do it" (in Conference Report, Apr. 1917, 4).