Comments on Moroni 7 Moroni quotes one of his father's discourses on "faith, hope, and charity". This discourse by Mormon is rather complex and has more to do with the practical applications of faith, hope, and charity than any doctrinal or theological treatment of those topics. Mormon's discourse teaches how to discern who and what is good and evil (v. 2-19), how to find and embrace those good things which God has revealed (v. 20-39), and where these good things ought to lead someone (v. 40-48). Throughout the discourse Mormon admits he is preaching at the choir (cf. v. 3-5, 39), and yet he continues to exhort them to "lay hold upon every good thing" (cf. v. 19) and towards "the pure love of Christ" (cf. v. 47) informing them it is something they have as yet not achieved (cf. v. 48). This kind of exhortation is probably what Mormon is referring to in 9:4. The people "tremble and anger" when reprimanded outright, so Mormon has to put it to them gently when he encourages them to repent otherwise his message is lost in hostility and contention. v1 Moroni introduces a sermon his father taught believers who congregated at the synagogue. From reading the books of Mormon and Moroni the general impression is that the only righteous people are Mormon and Moroni and the Nephites have wholesale gone apostate. However, this address clearly indicates there was a substantial body of believers, at least large enough to congregate and build a synagogue. So, even while the Nephite culture in general slid into apostasy at least a handful, and perhaps quite a few, people remained at least reasonably faithful. v2-19 Mormon teaches the congregation how to discern between good and evil. He does so by first providing a case and point of his discerning the nature of his audience by their works (v. 3- 4). He then indicates it is easy to discern a person's motives by their works (v. 5-11) and it is likewise easy to discern the quality of the works by whether they persuade the person to believe in Christ and serve God (v. 12-18). The arguments Mormon makes are quite straightforward, so much so that it seems odd he would even have to elaborate on such topics as how good and evil and the devil and God are opposites. However, notice the manner in which Mormon weaves the requirement to believe in Christ into the arguments. We are informed by Moroni in 1:2 that the Lamanites kill any Nephite who will not deny Christ. What is probably happening during Mormon's time is the general apostasy of the Nephites with even the believers being persuaded to reject the doctrine of Christ. This pattern of apostasy has occurred previously among the Nephites (cf. Jacob 7:2, Mosiah 16:13-15, Alma 31:16-17, Hela. 16:18, 3 Ne. 1:5-8, 4 Ne. 1:29), and appears to be occurring once again at the present. Thus the need to emphasize that failing to believe in Christ is devilish and evil (cf. v. 17) and that rejecting Christ is mistaking evil for good (cf. v. 15). The text of these verses can be arranged as a series of straightforward logical arguments (v. 5-13) and a summary discussion of those logical arguments (v. 14-19). Mormon develops his logical arguments using quotations of the Lord, which he then takes to their logical conclusions. The following text of v. 5-18 is arranged to show the substance of the arguments: For I remember the word of God which saith by their works ye shall know them; for if their works be good, then they are good also. 6 For behold, God hath said a man being evil cannot do that which is good; for if he offereth a gift, or prayeth unto God, except he shall do it with real intent it profiteth him nothing. 7 For behold, it is not counted unto him for righteousness. 8 For behold, if a man being evil giveth a gift, he doeth it grudgingly; wherefore it is counted unto him the same as if he had retained the gift; wherefore he is counted evil before God. And likewise also is it counted evil unto a man, if he shall pray and not with real intent of heart; yea, and it profiteth him nothing, for God receiveth none such. 10 Wherefore, a man being evil cannot do that which is good; neither will he give a good gift. 11 For behold, a bitter fountain cannot bring forth good water; neither can a good fountain bring forth bitter water; wherefore, a man being a servant of the devil cannot follow Christ; and if he follow Christ he cannot be a servant of the devil. 12 Wherefore, all things which are good cometh of God; and that which is evil cometh of the devil; for the devil is an enemy unto God, and fighteth against him continually, and inviteth and enticeth to sin, and to do that which is evil continually. 13 But behold, that which is of God inviteth and enticeth to do good continually; wherefore, every thing which inviteth and enticeth to do good, and to love God, and to serve him, is inspired of God. 14 Wherefore, take heed, my beloved brethren, that ye do not judge that which is evil to be of God, or that which is good and of God to be of the devil. 15 For behold, my brethren, it is given unto you to judge, that ye may know good from evil; and the way to judge is as plain, that ye may know with a perfect knowledge, as the daylight is from the dark night. 16 For behold, the Spirit of Christ is given to every man, that he may know good from evil; wherefore, I show unto you the way to judge; for every thing which inviteth to do good, and to persuade to believe in Christ, is sent forth by the power and gift of Christ; wherefore ye may know with a perfect knowledge it is of God. 17 But whatsoever thing persuadeth men to do evil, and believe not in Christ, and deny him, and serve not God, then ye may know with a perfect knowledge it is of the devil; (for after this manner doth the devil work, for he persuadeth no man to do good, no, not one; neither do his angels; neither do they who subject themselves unto him.) 18 And now, my brethren, seeing that ye know the light by which ye may judge, which light is the light of Christ, see that ye do not judge wrongfully; for with that same judgment which ye judge ye shall also be judged. v2 Mormon addresses the audience by both identifying and deferring to the source of his authority. v6-9 Mormon presents a brief quotation, or more likely a paraphrase, of the Lord, "a man being evil cannot do that which is good", and then offers an explanation of that quote in the second half of v. 6 through v. 9. Mormon's main thrust in his explanation is the lack of sincerity, and therefore hypocrisy, on the part of the evil man who gives a gift. Unless the person does it with real intent, or genuine sincerity, then it has no benefit to the evil one who gives. Any cynic can find plenty of reasons why someone evil will give gifts and offer prayers (e.g., Matt. 6:1-18), but in doing so there is no benefit to the evil person because the act of charity is lost on that person. It may benefit the recipient, but that is not Mormon's concern at the present is. Mormon's intent in these verses is to point out that while things may superficially look good, such as giving gifts and praying, if these acts are done without real intent then they are in fact not good. They are acts of hypocrisy which harden the person's heart, and mock God. The evil man is blind to the need of another when he gives only to be seen giving. The hypocrite who prays to be heard praying offends God and thinks only of what will impress the audience and not of what he really needs to address within himself. v6 The text "for if he offereth...it profiteth him nothing" is probably part of Mormon's explanation rather than a quotation of God as if it were part of the quote it seems likely God would refer to Himself as "me" and not in the third person "God" in the phrase "prayeth unto God". v11 "servant of the devil cannot follow Christ", note Mormon is contrasting the servant/slave of the devil with the willful follower of Christ, cp. John 8:34 v15-18 Mormon instructs the audience to judge within themselves concerning what is good and what is evil, cp. 2 Ne. 2:5, Alma 41:14-15. This is different from the prohibition from judging in Matt. 7:1 and 3 Ne. 14:1. In those passages we are told not to judge, meaning condemn (cf. Luke 6:37), people because what we condemn others of we are commonly guilty of ourselves (cf. Matt. 7:2-5). v19 compliments v. 3 and forms the closing summary to the subject of v. 4-18 providing the thesis. v20-39 Mormon's overall intent is to explain how people can have access to what is good, or in other words, what God has revealed to man. In doing so, he touches on how God communicates with man through the pre-Christian era (v. 22-25), the Christian era (v. 26-32), and the contemporary time (v. 33-39). Mormon explains that before Christ came angels were sent to mankind and God Himself spoke to man (v. 22-25). Then Christ came and spoke to mankind himself (v. 26) and then even though he ascended into heaven (v. 27-28) this did not end the ministry of angels to men (v. 29-30). Rather, the ministering angels continue to appear to righteous men so these righteous men can in turn persuade all of the other men to believe in Christ (v. 31- 32). And, even now, at the time present to Mormon, Jesus has told them to have faith and repent (v. 33-34), so if this is the case then angels are still ministering to mankind and nothing has changed from the beginning and neither will it change (v. 35-36). However, if angels do cease to speak to men, then it is because the men have no faith, and then they are in a terrible state because it will be for them as though there was no spiritual redemption at all (v. 37-38). But, fortunately for them, Mormon discerns that the contemporary church isn't at that state (v. 39). v25 summarizes v. 22-24, the pre-Christian era. v28 is a parenthetical comment by Mormon explaining what he meant by "rights of mercy" in v. 27. v29 "and because he hath done this", the "this" is referring to the substance of v. 27, picking up after the parenthetical comment in v. 28. v31 "and to fulfil and to do the work of the covenants of the Father", one of the responsibilities of ministering angels is to account for and ratify Priesthood ordinances under the authority of the Holy Spirit of Promise, cp. D&C 132:7. "by declaring the word unto the chosen vessels of the Lord, that they may bear testimony of him", cp. Mosiah 8:18, D&C 93:46. v36-37 are similar in thesis to Mormon 9:7-27. v40-48 Mormon concludes his sermon by telling the audience where their faith and hope in Christ should be taking them. He starts with a rhetorical question (v. 40-41a) and then answers the question himself (v. 41b-48). These verses can be arranged as an inverted parallelism which peaks on Mormon's description in v. 45 of what charity is, as follows: 40 And again, my beloved brethren, I would speak unto you concerning hope. How is it that ye can attain unto faith, save ye shall have hope? 41 And what is it that ye shall hope for? A - Behold I say unto you that ye shall have hope through the atonement of Christ and the power of his resurrection, to be raised unto life eternal, and this because of your faith in him according to the promise. B - 42 Wherefore, if a man have faith he must needs have hope; for without faith there cannot be any hope. 43 And again, behold I say unto you that he cannot have faith and hope, save he shall be meek, and lowly of heart. 44 If so, his faith and hope is vain, for none is acceptable before God, save the meek and lowly in heart; C - and if a man be meek and lowly in heart, and confesses by the power of the Holy Ghost that Jesus is the Christ, he must needs have charity; D - for if he have not charity he is nothing; wherefore he must needs have charity. E - 45 And charity suffereth long, and is kind, and envieth not, and is not puffed up, seeketh not her own, is not easily provoked, thinketh no evil, and rejoiceth not in iniquity but rejoiceth in the truth, beareth all things, believeth all things, hopeth all things, endureth all things. D - 46 Wherefore, my beloved brethren, if ye have not charity, ye are nothing, for charity never faileth. C - Wherefore, cleave unto charity, which is the greatest of all, for all things must fail-- 47 But charity is the pure love of Christ, and it endureth forever; and whoso is found possessed of it at the last day, it shall be well with him. B - 48 Wherefore, my beloved brethren, pray unto the Father with all the energy of heart, that ye may be filled with this love, which he hath bestowed upon all who are true followers of his Son, Jesus Christ; that ye may become the sons of God; A - that when he shall appear we shall be like him, for we shall see him as he is; that we may have this hope; that we may be purified even as he is pure. Amen. Their faith and hope in Christ should be transforming them to be like Christ (the subject of the A's), filled with meekness and humility and self-sacrificing love (the subject of the C's and of E), so that when they are resurrected and lifted up they will be like him spiritually (the A's). If the person's faith and hope do not motivate them to be meek and humble and ultimately charitable as well (the B's and C's), then it will amount to nothing (the D's). Copyright © 2001 by S. Kurt Neumiller . All rights reserved. No part of this text may be reproduced in any form or by any means for commercial gain without the express written consent of the author. Digital or printed copies may be freely made and distributed for personal and public non-commercial use.