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2 Nephi 28–29 — Warnings to the Gentiles and Many Books of Scripture
Key Verse
“For behold, I shall speak unto the Jews and they shall write it; and I shall also speak unto the Nephites and they shall write it; and I shall also speak unto the other tribes of the house of Israel, which I have led away, and they shall write it; and I shall also speak unto all nations of the earth and they shall write it.” — 2 Nephi 29:12
Overview
If chapters 26–27 showed us the problem (last-day apostasy and spiritual blindness) alongside God’s solution (the coming forth of the Book of Mormon), chapters 28–29 zoom in on why the solution is so desperately needed and how God’s scriptural record-keeping is far bigger than anyone imagined.
Chapter 28 is Nephi’s most direct and unflinching diagnosis of latter-day spiritual disease. As Jared Halverson (Unshaken) frames it, these three chapters (28–29–30) map to the three great themes Nephi has been teaching through Isaiah all along: chapter 28 = the wickedness Isaiah warned about, chapter 29 = the role of the book that will overcome that wickedness, and chapter 30 = the millennial restoration that results. Chapter 28 is the hard look in the mirror — the false doctrines, the prideful churches, the devil’s three-pronged strategy of rage, pacification, and flattery, and the danger of being “at ease in Zion.” But it also identifies the remnant who will survive: “the humble followers of Christ” (v. 14).
Chapter 29 shifts to God’s response: a sharp, almost impatient rebuke of those who say “A Bible! A Bible! We have got a Bible, and there need be no more Bible” (v. 3). God speaks in the first person here — this is one of the rare chapters where the voice shifts from Nephi to the Lord Himself — and He declares that He speaks to all nations and commands them to write His words. The chapter makes the case that the Bible and the Book of Mormon are not competitors but covenant partners, and that God’s record-keeping project spans the entire earth.
The Come Follow Me manual for this section continues the “Marvelous Work and a Wonder” theme, asking readers to consider how the Book of Mormon serves as a corrective to the spiritual dangers Nephi catalogs.
Key Concepts
The Devil’s Three Strategies (2 Ne 28:19–22)
Definition / Background: Nephi outlines three distinct tactics the adversary uses in the last days. First, “he shall rage in the hearts of the children of men, and stir them up to anger against that which is good” (v. 20). Second, “others he will pacify, and lull them away into carnal security” (v. 21). Third, “others he flattereth away, and telleth them there is no hell” (v. 22). These aren’t three types of people so much as three strategies deployed on different people at different times.
Cross-References: 1 Nephi 12:17 (mists of darkness = temptations of the devil), Alma 12:11 (the devil’s chains), Helaman 6:21–31 (Gadianton robbers and secret combinations), D&C 10:22–27 (Satan stirs up hearts to anger), Moses 4:4 (the devil seeks to deceive)
Doctrinal Connection: Don’t Miss This draws a critical distinction: the devil doesn’t just use one approach. Some people he enrages — these are the ones who actively fight against God’s work. Others he pacifies — these are the ones who quietly drift, comfortable and unconcerned. And still others he flatters — telling them they’re fine, sin is no big deal, consequences are minimal. President Nelson’s repeated calls for “counter strategies and proactive plans” directly address all three of these tactics. As Halverson notes, Nephi’s warning about “he leadeth them carefully down to hell” (v. 21) is among the most chilling verses in all scripture because the word “carefully” implies gentleness, patience, and a slow descent the victim doesn’t even notice.
”At Ease in Zion” (2 Ne 28:21, 24)
Definition / Background: “Wo be unto him that is at ease in Zion!” (v. 24) is Nephi’s warning against spiritual complacency. This isn’t just about obviously wicked people — it’s about covenant-keeping people who have gradually lowered their guard.
Cross-References: Amos 6:1 (original “woe to them that are at ease in Zion”), Revelation 3:15–16 (lukewarm church of Laodicea), D&C 101:7–8 (“they were slow to hearken”), Alma 31:24–25 (Zoramite complacency), Helaman 12:2 (when prospered, they forget God)
Doctrinal Connection: Don’t Miss This uses a powerful military analogy: soldiers have two states — “attention” and “at ease.” Scripture repeatedly commands us to “stand” (Ephesians 6:13, Mosiah 18:9, D&C 87:8). The danger comes when we shift to “at ease” and lower our defenses. The spiritual application: casual scripture study, passive church attendance, perfunctory prayers — these are the “at ease” states that leave us vulnerable. The solution isn’t anxiety but vigilance — active, intentional discipleship.
”A Bible! A Bible!” (2 Ne 29:3–10)
Definition / Background: In one of the most pointed passages in the Book of Mormon, the Lord addresses those who reject additional scripture by saying “A Bible! A Bible! We have got a Bible, and there need be no more Bible” (v. 3). This is both a historical prediction (many Christians reject the Book of Mormon on the grounds that the biblical canon is closed) and a theological argument: God has never limited Himself to one book, one people, or one era of revelation.
Cross-References: Ezekiel 37:15–20 (stick of Judah and stick of Ephraim), John 10:16 (“other sheep I have which are not of this fold”), 2 Timothy 3:16 (all scripture is given by inspiration), D&C 42:12 (the Bible and Book of Mormon as the fullness of the gospel), Articles of Faith 1:8 (“We believe the Bible to be the word of God”)
Doctrinal Connection: Dr. Spencer on Follow Him makes an important observation: Nephi’s critique isn’t anti-Bible — it’s anti-limitation. The problem isn’t valuing the Bible; it’s assuming God can only speak through one book. Halverson in Unshaken frames this as the ultimate argument against “theological final editions” — the idea that God said what He needed to say and then went silent. The Restoration rejects this completely. God is still speaking. The Book of Mormon is proof, and so is continuing revelation through living prophets.
”My Work Is Not Yet Finished” (2 Ne 29:9)
Definition / Background: God declares: “I speak the same words unto one nation like unto another… and my work is not yet finished; neither shall it be until the end of man” (v. 9). This is one of the most hopeful verses in the Book of Mormon — a divine declaration that God is still at work, still restoring, still gathering, still reaching out.
Cross-References: Isaiah 55:11 (my word shall not return void), 3 Nephi 21:7–9 (God’s work in the last days), D&C 1:38 (my word shall not pass away), Moses 1:39 (“my work and my glory”), Article of Faith 9 (“We believe all that God has revealed… and that He will yet reveal”)
Doctrinal Connection: As both Don’t Miss This and Unshaken emphasize, this verse applies at every level — to the Church (“the Restoration is ongoing”), to nations (“God hasn’t forgotten any people”), and to individuals (“God isn’t finished with you”). If you’re worried about someone you love who seems lost, this is the verse to hold onto: God’s work is not yet finished with them.
The Humble Followers of Christ (2 Ne 28:14)
Definition / Background: In the middle of his catalog of last-day wickedness, Nephi acknowledges a faithful remnant: “they have all gone astray save it be a few who are the humble followers of Christ; nevertheless, they are led, that in many instances they do err because they are taught by the precepts of men” (v. 14). This is a remarkable and humbling verse — even the righteous remnant is susceptible to error when they follow human wisdom over divine guidance.
Cross-References: Isaiah 1:9 (a very small remnant), 1 Kings 19:18 (7,000 who have not bowed to Baal), 3 Nephi 16:10–15 (Gentile pride leads to stumbling), D&C 45:57 (the wise virgins), D&C 123:12 (“there are many yet… who are blinded by the subtle craftiness of men”)
Doctrinal Connection: Halverson makes a key point: this verse applies to Latter-day Saints as much as anyone. “Having the fullness of the gospel makes us underappreciate the parts of the gospel God has given to others of his children — the flowers he has planted in other gardens.” The warning here is against spiritual pride even among the covenant faithful. We can be humble followers of Christ and still err by substituting human learning for divine revelation.
Verse-by-Verse Commentary
2 Nephi 28:1–6 — “Churches built up… and not unto the Lord”
Nephi’s opening is blunt: “the churches which are built up, and not unto the Lord” will contend with each other, “teach with their learning, and deny the Holy Ghost which giveth utterance” (v. 4). Note the specificity — the problem isn’t teaching or learning per se, but teaching with their learning rather than with the Spirit. Verse 6 captures the voices that deny ongoing miracles: “Hearken unto my precept… there is no God today, for the Lord and the Redeemer hath done his work, and he hath given his power unto men.”
- Podcast insight: Halverson asks a piercing question — do we as Latter-day Saints sometimes fall into the same trap? Do we believe God did amazing things through Joseph Smith and Brigham Young but has “gone back to sleep” in the 20th and 21st centuries? The warning against denying ongoing miracles applies to us too.
- CFM connection: The manual asks: “What falsehoods of the world do I need to be more wary of?”
- Doctrinal connection: This is the minister who told young Joseph Smith that miracles had ceased — the very attitude that precipitated the First Vision.
- Application: Do I approach my spiritual life expecting miracles, or have I settled for a “God of the past” who no longer actively intervenes?
2 Nephi 28:7–9 — “Eat, drink, and be merry… God will beat us with a few stripes”
Nephi describes two dangerous philosophies. The first is outright hedonism: “eat, drink, and be merry, for tomorrow we die” (v. 7) — essentially atheism masquerading as freedom. The second is worse because it sounds religious: “eat, drink, and be merry; nevertheless, fear God — he will justify in committing a little sin… and at last we shall be saved in the kingdom of God” (vv. 8–9). This is cheap grace — presuming upon God’s mercy without any intention to repent.
- Podcast insight: Halverson characterizes this as “mercy on steroids” — swinging the pendulum so far toward grace that justice disappears entirely. He uses Paul’s “God forbid” rhetoric (Romans 6:1–2) as the appropriate response.
- Literary structure: These two philosophies mirror each other: one denies God entirely, the other domesticates Him into a permissive grandfather. Both lead to the same place.
- Cross-reference: Alma 42:25 (“Do ye suppose that mercy can rob justice?”), Romans 6:1–2 (“Shall we continue in sin, that grace may abound? God forbid.”)
- Application: Where do I rationalize “a little sin” because I trust in God’s mercy? What would real repentance look like in that area?
2 Nephi 28:12–14 — “Because of pride… they have all gone astray”
The indictment intensifies: “they rob the poor because of their fine sanctuaries… their fine clothing” (v. 13). Churches built on pride end up serving the wealthy at the expense of the poor — the exact opposite of Christ’s “come unto me” in 2 Ne 26:33. Then comes the devastating verse 14: even the humble followers of Christ “are led, that in many instances they do err because they are taught by the precepts of men.”
- Podcast insight: Halverson connects this to the Zoramites in Alma 31 — the very people who built fine synagogues ended up casting out the poor from them. The Book of Mormon treats this as a repeating pattern, not a one-time event.
- CFM connection: The manual invites introspection: the warning about pride isn’t just for “other” churches — it’s for us.
- Doctrinal connection: “Precepts of men” doesn’t mean all human thinking is worthless — it means substituting human wisdom for divine revelation. The antidote is verse 30: “hearken unto my precepts, and lend an ear unto my counsel.”
- Application: What “precepts of men” have I absorbed without examining them against the scriptures and the Spirit?
2 Nephi 28:19–22 — “He leadeth them carefully down to hell”
This is the passage that has haunted readers for generations. The devil’s three-pronged strategy: rage, pacification, and flattery. Verse 21 is the most quoted: “And others will he pacify, and lull them away into carnal security, that they will say: All is well in Zion; yea, Zion prospereth, all is well — and thus the devil cheateth their souls, and leadeth them carefully down to hell.”
- Podcast insight: Don’t Miss This emphasizes that the phrase “all is well in Zion” is the devil’s lullaby. It sounds reassuring — everything’s fine, don’t worry, relax. That’s exactly the point. The pacification strategy works because it feels comfortable. President Nelson’s 2018 call to “hear Him” and create “sanctuaries of faith” is a direct prophetic counterattack.
- Podcast insight (Gospel Talktrine): Holt brings in the Hebrew meaning of “Satan” — hasatan means “adversary,” “accuser,” or “prosecutor.” This enriches the three-strategies passage because it shows the devil operating in a prosecutorial role: stirring up accusations (rage), lulling the defense to sleep (pacification), and flattering the defendant into complacency (flattery). The courtroom metaphor adds depth to Nephi’s warning.
- Literary structure: Note the progression — rage (active opposition), pacification (passive drifting), flattery (self-deception). Each is subtler than the last.
- Cross-reference: Elder Peter M. Johnson, “Power to Overcome the Adversary,” October 2019 General Conference
- Application: Which of the three strategies am I most vulnerable to right now — anger, complacency, or self-deception?
2 Nephi 28:27–30 — “Wo unto him that shall say: We have received the word of God, and we need no more”
Nephi transitions from warning to promise. Verse 27 condemns those who say “we have received enough.” Verse 30 delivers the antidote: “For behold, thus saith the Lord God: I will give unto the children of men line upon line, precept upon precept, here a little and there a little.” The rhythm of this verse is itself “line upon line” — a deliberate repetition that mirrors the gradual, patient way God teaches.
- Podcast insight: Don’t Miss This says the practical application is simple: “What’s my next step?” Not the whole journey, not the final destination — just the next step. That question, asked in faith, is a “protection scripture.”
- CFM connection: The manual ties this to the ongoing Restoration — God continues to reveal “line upon line” through living prophets.
- Cross-reference: Isaiah 28:10 (the original “line upon line”), D&C 98:12, D&C 128:21
- Application: Am I open to receiving more, or have I unconsciously said “we have received enough” in some area of my life?
2 Nephi 29:1–3 — “A Bible! A Bible!”
The Lord now speaks directly. In one of the most dramatic voice-shifts in the Book of Mormon, God addresses those who reject His additional witness: “Because that ye have a Bible ye need not suppose that it contains all my words; neither need ye suppose that I have not caused more to be written” (v. 10). The sarcasm in verse 3 is unmistakable — God is quoting back the very objection He knows people will make.
- Podcast insight: Dr. Spencer on Follow Him emphasizes that this isn’t an attack on the Bible — it’s an attack on the sufficiency argument. Loving the Bible and receiving the Book of Mormon are not in conflict; they are complementary.
- Podcast insight (Gospel Talktrine): Holt identifies pride as the fundamental root of the “A Bible!” reaction — not just ignorance or tradition, but the pride of assuming one already has everything God wants to give. This connects directly back to 2 Ne 28:12–14 (pride as the root cause of apostasy) and creates a through-line across both chapters: pride leads to rejecting more scripture, which leads to spiritual blindness.
- Literary structure: The Lord uses first person throughout chapter 29, creating an intensity and directness that distinguishes it from Nephi’s third-person narration in chapter 28.
- Cross-reference: Ezekiel 37:16–19 (two sticks becoming one), 2 Nephi 3:12 (writings of Judah and Joseph growing together)
- Application: How has the Book of Mormon deepened my understanding of the Bible, and vice versa?
2 Nephi 29:7–9 — “Know ye not that the testimony of two nations is a witness”
God’s logic is elegant: two witnesses are stronger than one (v. 8). The Bible and the Book of Mormon testify of the same truths from different hemispheres, different centuries, different peoples — and their agreement is evidence of divine design, not human manufacture. Verse 9 delivers the capstone: “my work is not yet finished.”
- Podcast insight: Halverson frames this as the ultimate refutation of “theological final editions.” God’s speaking did not end with the apostles. It did not end with Joseph Smith. It continues today.
- Doctrinal connection: Article of Faith 9: “We believe all that God has revealed, all that He does now reveal, and we believe that He will yet reveal many great and important things pertaining to the Kingdom of God.”
- Application: What might God still want to reveal to the Church — and to me personally?
2 Nephi 29:11–14 — “I shall speak unto all nations… and they shall write it”
The scope suddenly explodes outward. God doesn’t just speak to the Jews (Bible) and the Nephites (Book of Mormon) — He speaks to “the other tribes of the house of Israel, which I have led away, and they shall write it” and “unto all nations of the earth and they shall write it” (v. 12). There are more books of scripture out there, waiting to come forth.
- Podcast insight: This is one of the most tantalizing prophecies in the Book of Mormon. What other records exist? The lost tribes? Other scattered branches of Israel? God’s record-keeping project is global.
- Cross-reference: 2 Nephi 29:13 (“the Jews shall have the words of the Nephites, and the Nephites shall have the words of the Jews; and the Nephites and the Jews shall have the words of the lost tribes”), 3 Nephi 16:1–3 (other sheep)
- Doctrinal connection: This verse expands the Restoration beyond any single book or people. It’s a vision of God as the author of a global library of scripture, most of which we haven’t received yet.
- Application: How does knowing there are more records out there change how I approach the records I already have?
Literary Structure
Chapter 28: The Anatomy of Apostasy
Halverson’s structural insight is valuable: chapter 28 is Nephi bringing back “all of Isaiah without quoting him.” Where the previous chapters wove Isaiah 29 into Nephi’s prophecy, chapter 28 draws on the themes of Isaiah — pride, priestcraft, robbing the poor, relying on human wisdom — and applies them directly to the last days. It’s Isaiah’s message distilled through Nephi’s prophetic lens.
The chapter follows a descent-and-rescue pattern:
Descent (vv. 1–22): False churches → false doctrines → pride → robbing the poor → the devil’s three strategies → “carefully down to hell”
Rescue (vv. 23–30): Woe to the complacent → but “line upon line, precept upon precept” → “unto him that receiveth I will give more”
Chapter 29: God Speaks in First Person
The shift from Nephi’s voice to God’s voice is the most significant literary feature of chapter 29. Starting in verse 1, the Lord speaks directly, and the register changes — more urgent, more personal, almost indignant. The “A Bible! A Bible!” passage (v. 3) is God quoting His own critics back at them, creating a dialogue structure unique in the Book of Mormon.
The chapter also uses an expanding geographic pattern:
Jews (Bible) → Nephites (Book of Mormon) → Lost Tribes (future records) → All Nations (global scripture)
This outward expansion mirrors the gathering of Israel — just as God gathers people from all nations, He also gathers records from all nations.
Inclusio: “I have not forgotten my people”
2 Nephi 29:5 (“I the Lord have not forgotten my people”) and 29:14 (“I shall judge the world… out of the books which shall be written”) create a frame around the chapter. God hasn’t forgotten any people, and every people will ultimately be held accountable for the light they received.
Parallel Accounts & Intertextuality
| Book of Mormon | Old Testament | New Testament | D&C / PoGP |
|---|---|---|---|
| 2 Ne 28:4 (teach with their learning) | Isaiah 29:13 (precepts of men) | Matt 15:9 (doctrines of men) | JS—H 1:19 |
| 2 Ne 28:7–9 (eat, drink, be merry) | Isaiah 22:13 | 1 Cor 15:32 | — |
| 2 Ne 28:14 (humble followers of Christ) | Isaiah 1:9 (small remnant) | Rev 3:4 (a few names in Sardis) | D&C 45:57 |
| 2 Ne 28:20 (rage in hearts of men) | — | — | D&C 10:22–27 |
| 2 Ne 28:21 (leadeth carefully down) | — | 2 Cor 11:14 (angel of light) | D&C 76:28 |
| 2 Ne 28:30 (line upon line) | Isaiah 28:10, 13 | — | D&C 98:12 |
| 2 Ne 29:3 (A Bible! A Bible!) | — | — | D&C 42:12 |
| 2 Ne 29:8 (testimony of two nations) | Deut 19:15 (two or three witnesses) | 2 Cor 13:1 | — |
| 2 Ne 29:12 (speak unto all nations) | — | John 10:16 (other sheep) | 3 Ne 16:1–3 |
Source Summaries
Come Follow Me Manual
The CFM lesson continues the “Marvelous Work and a Wonder” framework, asking readers to consider how the Book of Mormon addresses the very dangers Nephi catalogs in chapter 28. The manual particularly highlights 2 Ne 28:19–22 (the devil’s strategies) and asks: “What are some of the adversary’s strategies that I should be aware of?” It also emphasizes 2 Ne 29:7–9 as evidence that God speaks to all His children and that the Book of Mormon and Bible together form a stronger witness than either alone.
Book of Mormon Central
KnoWhy articles on these chapters explore the “A Bible! A Bible!” objection in historical context — the Protestant principle of sola scriptura (scripture alone) and the closed-canon tradition. BMC notes that the Bible itself never claims to be a complete collection and that the ancient practice of authoritative record-keeping (both Jewish and early Christian) anticipated ongoing additions. Articles on 2 Ne 28:21 explore the “carefully down to hell” imagery, noting that ancient covenant curses often involved a gradual, imperceptible descent — fitting the language of deception and self-deception Nephi describes.
Follow Him — Episode 11 (Dr. Joseph Spencer)
Spencer’s Part 2 focuses significantly on 2 Ne 28–30. Key insights: (1) Gentile culture is the target — Nephi isn’t attacking specific denominations but a broader cultural pattern among the Gentiles that elevates human learning over spiritual knowledge, evidence over faith, and institutional power over humble discipleship. (2) The Book of Mormon is the solution — it’s not just another book of scripture; it’s specifically designed to counter the spiritual diseases Nephi catalogs in chapter 28. (3) Hugh Nibley’s “Faith of an Observer” is a relevant essay — Nibley argued that spiritual knowledge is as real and discernible as empirical knowledge, but it requires different faculties to perceive.
Don’t Miss This
Butler and Freeman focus on the practical contrast between dangers and protections. Key takeaways: (1) Track three things as you read — dangers, protections, and promises. Most dangers are concentrated in chapter 28, protections in 26 and 30, promises in 29. (2) “At ease in Zion” is the military analogy — stand at attention, don’t go to “at ease.” (3) “Line upon line” is the answer to feeling overwhelmed — when the scope of the challenge feels too big, just ask “What’s my next step?” (4) 2 Ne 29:9 (“my work is not yet finished”) is the ultimate comfort verse — God isn’t done with the church, with the world, or with any individual.
Gospel Talktrine — Mark Holt (S03E09)
Holt’s episode covering 2 Nephi 26–30 brings unique insights to chapters 28–29. Key contributions: (1) Hebrew meaning of “Satan” — hasatan means adversary/accuser/prosecutor, which adds a courtroom dimension to the devil’s three strategies in 2 Ne 28:19–22. The devil isn’t just a tempter but a legal adversary working systematically against God’s covenant people. (2) Pride as the root of rejecting more scripture — Holt ties the “A Bible! A Bible!” reaction in chapter 29 directly to the pride Nephi condemns in chapter 28, creating a unified through-line: pride → spiritual complacency → rejection of additional revelation → deeper spiritual blindness. (3) Covenants as willingness-based, not lineage-based — reinforces 2 Ne 29’s broader message that God speaks to all nations and that covenant belonging is about personal openness to God’s word, not racial or cultural identity.
Unshaken — Jared Halverson
Halverson’s Part 2 episode (“A Bible, A Bible”) provides the deepest structural analysis. Key insights: (1) Chapters 28, 29, 30 map to Isaiah’s three great themes: wickedness/apostasy (ch. 28), the role of the book/scripture (ch. 29), and millennial restoration (ch. 30). (2) Self-examination is essential — “I want to have a ‘Lord, is it I?’ experience with 2 Nephi 28” rather than pointing fingers at other churches. Latter-day Saints are as susceptible to pride, priestcraft, and complacency as anyone. (3) The “precepts of men” warning in v. 14 applies to the faithful — “having the fullness of the gospel makes us underappreciate the parts of the gospel God has given to others… the flowers he has planted in other gardens.” (4) The descent into apostasy is described as a ripening — Halverson uses the image of bananas ripening at different speeds; some people are “fully ripe in iniquity” while others are still green, and the question is whether we’re ripening toward the Lord or away from Him.
Personal Application & Discussion Questions
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Nephi describes three tactics of the adversary: rage, pacification, and flattery. Which one are you most susceptible to right now? What specific “counter strategy” (President Nelson’s word) can you implement this week?
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“All is well in Zion” (2 Ne 28:21) is the devil’s lullaby. Where in your spiritual life might you be “at ease” without realizing it? What would it look like to “stand at attention” in that area?
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2 Ne 28:14 says even humble followers of Christ can err by following “the precepts of men.” How do you distinguish between human wisdom and divine revelation in your own decision-making?
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The Lord says “A Bible! A Bible!” in sarcastic frustration (29:3). As a family, discuss: have we ever unconsciously limited what God can reveal to us — not by rejecting scripture, but by assuming we’ve received enough?
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2 Ne 29:9 — “my work is not yet finished.” Who in your life are you tempted to give up on? How does this verse change your perspective on their journey?
Key Quotes
President Russell M. Nelson
“The adversary is increasing his attacks on faith and upon us and our families at an exponential rate. To survive spiritually, we need counter strategies and proactive plans.” — “Overcome the World and Find Rest,” October 2022 General Conference
President Dallin H. Oaks
“The Book of Mormon is the most important thing we can study to draw near to Christ. Its purpose and teachings are plain: Jesus Christ is the Son of God, and the fulness of the gospel is in this book.” — “The Keystone of Our Religion,” October 2023 General Conference
Elder David A. Bednar
“The commandment to ‘watch and pray always’ is a recurring admonition in the Book of Mormon. Complacency and casualness are spiritual dangers against which we must constantly be on guard.” — “Watchful unto Prayer Continually,” October 2019 General Conference
Hugh Nibley
“The worst sinners, according to Jesus, are not the harlots and publicans, but the religious leaders with their insistence on proper dress and grooming, their careful observance of all the rules, their precious concern for status symbols, their strict legality, their pious patriotism.” — Since Cumorah
Jared Halverson (Unshaken)
“I want to have a ‘Lord, is it I?’ experience with 2 Nephi 28. Because having the fullness of the gospel makes us underappreciate the parts of the gospel God has given to others of his children — the flowers he has planted in other gardens.”
Sources & Further Reading
- CFM Manual: “A Marvelous Work and a Wonder” — 2 Nephi 26–30
- Dennis Largey, “The Enemies of Christ: 2 Nephi 28” (RSC)
- Grant Underwood, “Insights from the Early Years: 2 Nephi 28–30” (RSC)
- S. Michael Wilcox, “Nephi’s Message to the Gentiles” (RSC)
- David Dickson, “Seven Lies Satan Wants You to Believe” (Church Magazines)
- Elder Peter M. Johnson, “Power to Overcome the Adversary” (Oct 2019 GC)
- Hugh Nibley, “Faith of an Observer” (Maxwell Institute)
- John Hilton III, “Class 12 — 2 Nephi 25–30: God’s Amazing Grace”
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