ENGAGING GOSPEL DOCTRINE 137

Lesson 11: “He Spake Many Things unto Them in Parables”

Class Member Reading: Matthew 13

13That same day Jesus went out of the house and sat beside the sea. 2Such great crowds gathered around him that he got into a boat and sat there, while the whole crowd stood on the beach. 3And he told them many things in parables, saying: “Listen! A sower went out to sow. 4And as he sowed, some seeds fell on the path, and the birds came and ate them up. 5Other seeds fell on rocky ground, where they did not have much soil, and they sprang up quickly, since they had no depth of soil. 6But when the sun rose, they were scorched; and since they had no root, they withered away. 7Other seeds fell among thorns, and the thorns grew up and choked them. 8Other seeds fell on good soil and brought forth grain, some a hundredfold, some sixty, some thirty. 9Let anyone with ears listen!”

This is an amazing parable to discuss in depth. It applies to so much of what we do—relationships, working toward our goals. We share the seeds of our words, hopes, actions, and others respond differently depending on many factors. What kind of ground is our heart and soul?

Funny story: When John Dehlin asked me to do the Sunday School podcast, this was my response on August 13, 2011:

Once a sower went to sow. His name was John. The sower had many ideas, ideas he scattered like seeds upon the internets. Some ideas fell upon stony ground, where there was no one to pick them up. Some ideas fell among the thorns, where too busy lives prevented the ideas from flourishing. Some ideas were mixed with ideas from too many other people, and the wheat mixed with the tares. Other ideas fell upon good ground and bore fruit, Some thirty fold, some sixty fold, some a hundredfold.

10Then the disciples came and asked him, “Why do you speak to them in parables?” 11He answered, “To you it has been given to know the secrets of the kingdom of heaven, but to them it has not been given. 12For to those who have, more will be given, and they will have an abundance; but from those who have nothing, even what they have will be taken away. 13The reason I speak to them in parables is that ‘seeing they do not perceive, and hearing they do not listen, nor do they understand.’ 14With them indeed is fulfilled the prophecy of Isaiah that says: ‘You will indeed listen, but never understand, and you will indeed look, but never perceive. 15For this people’s heart has grown dull, and their ears are hard of hearing, and they have shut their eyes; so that they might not look with their eyes, and listen with their ears, and understand with their heart and turn— and I would heal them.’ (Quoting Isaiah 6:10) 16But blessed are your eyes, for they see, and your ears, for they hear. 17Truly I tell you, many prophets and righteous people longed to see what

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you see, but did not see it, and to hear what you hear, but did not hear it.

This is a topic close to my heart, and actually governs the goal and approach of this podcast. I will talk about this more later, but I think the ideal is to be open and humble and attuned to others, act according to our best estimation of what will be productive, share information that allows for the other person to push back in either direction, asking for either more or less. Perhaps that is overly ideal or exhausting, but it is how I work.

From a historical perspective, material such as this likely functioned to explain why more Jews did not accept the message that Jesus was the Messiah. Followers of Jesus drew on prophecies from the scriptures that related to Israelites rejecting God’s covenant (in a Jewish context), and applied it to the Jews rejecting Jesus.

18“Hear then the parable of the sower. 19When anyone hears the word of the kingdom and does not understand it, the evil one comes and snatches away what is sown in the heart; this is what was sown on the path. 20As for what was sown on rocky ground, this is the one who hears the word and immediately receives it with joy; 21yet such a person has no root, but endures only for a while, and when trouble or persecution arises on account of the word, that person immediately falls away. 22As for what was sown among thorns, this is the one who hears the word, but the cares of the world and the lure of wealth choke the word, and it yields nothing. 23But as for what was sown on good soil, this is the one who hears the word and understands it, who indeed bears fruit and yields, in one case a hundredfold, in another sixty, and in another thirty.” Great discussion point: How do each of these scenarios apply to us?

24He put before them another parable: “The kingdom of heaven may be compared to someone who sowed good seed in his field; 25but while everybody was asleep, an enemy came and sowed weeds among the wheat, and then went away. 26So when the plants came up and bore grain, then the weeds appeared as well. 27And the slaves of the householder came and said to him, ‘Master, did you not sow good seed in your field? Where, then, did these weeds come from?’ 28He answered, ‘An enemy has done this.’ The slaves said to him, ‘Then do you want us to go and gather them?’ 29But he replied, ‘No; for in gathering the weeds you would uproot the wheat along with them. 30Let both of them grow together until the harvest; and at harvest time I will tell the reapers, Collect the weeds first and bind them in bundles to be burned, but gather the wheat into my barn.’”

I think this parable applies to both relationships and community. We should both be cautious and reserve judgment, and allow ourselves to be corrected until people demonstrate their nature.

31He put before them another parable: “The kingdom of heaven is like a mustard seed that someone took and sowed in his field; 32it is the smallest of all the seeds, but when it has grown it is the greatest of shrubs and becomes a tree, so that the birds of the air come and make nests in its branches.” 33He told them another parable: “The kingdom of heaven is

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like yeast that a woman took and mixed in with three measures of flour until all of it was leavened.” 34Jesus told the crowds all these things in parables; without a parable he told them nothing. 35This was to fulfill what had been spoken through the prophet: “I will open my mouth to speak in parables; I will proclaim what has been hidden from the foundation of the world.” 36Then he left the crowds and went into the house. And his disciples approached him, saying, “Explain to us the parable of the weeds of the field.” Such a great model for teaching, gospel related and otherwise: 1) Jesus shares information that evokes a range of responses, 2) his disciples appreciate what they can, and then 3) ask for more, and finally 4) the teacher explains further. 37He answered, “The one who sows the good seed is the Son of Man; 38the field is the world, and the good seed are the children of the kingdom; the weeds are the children of the evil one, 39and the enemy who sowed them is the devil; the harvest is the end of the age, and the reapers are angels. 40Just as the weeds are collected and burned up with fire, so will it be at the end of the age. 41The Son of Man will send his angels, and they will collect out of his kingdom all causes of sin and all evildoers, 42and they will throw them into the furnace of fire, where there will be weeping and gnashing of teeth. 43Then the righteous will shine like the sun in the kingdom of their Father. Let anyone with ears listen! The same parables show up across different sources (Each gospel and the Gospel of Thomas), but the explanations differ. That suggests that people remembered and transmitted the parables, but then later interpreters added the explanations.

44“The kingdom of heaven is like treasure hidden in a field, which someone found and hid; then in his joy he goes and sells all that he has and buys that field. What is most precious in our lives? What would we sacrifice for? What do we value most highly? 45“Again, the kingdom of heaven is like a merchant in search of fine pearls; 46on finding one pearl of great value, he went and sold all that he had and bought it. 47“Again, the kingdom of heaven is like a net that was thrown into the sea and caught fish of every kind; 48when it was full, they drew it ashore, sat down, and put the good into baskets but threw out the bad. 49So it will be at the end of the age. The angels will come out and separate the evil from the righteous 50and throw them into the furnace of fire, where there will be weeping and gnashing of teeth. 51“Have you understood all this?” They answered, “Yes.” 52And he said to them, “Therefore every scribe who has been trained for the kingdom of heaven is like the master of a household who brings out of his treasure what is new and what is old.”

53When Jesus had finished these parables, he left that place. 54He came to his hometown and began to teach the people in their synagogue, so that they were astounded and said, “Where did this man get this wisdom and these deeds of power? 55Is not this the carpenter’s son? Is not his mother called Mary? And are not his brothers James and Joseph and Simon and Judas? 56And are not all his sisters with us? Where then did this man get all this?” 57And they took offense at him. But Jesus said to them, “Prophets are not without honor except in their own country and in their own house.” 58And he did not do many deeds of power there, because of their unbelief.

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Additional Reading: Mark 4:1–34; Luke 8:4–18 ; Luke 13:18–21 ; Doctrine and Covenants 86:1–7; Bible Dictionary, “Gospels, Harmony of,” 689; “Parables,” 740–41; and “Kingdom of Heaven or Kingdom of God,” 721.

Mark 4:1–34;

1 And he began again to teach by the sea side: and there was gathered unto him a great multitude, so that he entered into a ship, and sat in the sea; and the whole multitude was by the sea on the land.

 2 And he taught them many things by parables, and said unto them in his doctrine,

 3 Hearken; Behold, there went out a sower to sow:

 4 And it came to pass, as he sowed, some fell by the way side, and the fowls of the air came and devoured it up.

 5 And some fell on stony ground, where it had not much earth; and immediately it sprang up, because it had no depth of earth:

 6 But when the sun was up, it was scorched; and because it had no root, it withered away.

 7 And some fell among thorns, and the thorns grew up, and choked it, and it yielded no fruit.

 8 And other fell on good ground, and did yield fruit that sprang up and increased; and brought forth, some thirty, and some sixty, and some an hundred.

 9 And he said unto them, He that hath ears to hear, let him hear.

 10 And when he was alone, they that were about him with the twelve asked of him the parable.

 11 And he said unto them, Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables:

 12 That seeing they may see, and not perceive; and hearing they may hear, and not understand; lest at any time they should be converted, and their sins should be forgiven them.

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 13 And he said unto them, Know ye not this parable? and how then will ye know all parables?

 14 ¶The sower soweth the word.

 15 And these are they by the way side, where the word is sown; but when they have heard, Satan cometh immediately, and taketh away the word that was sown in their hearts.

 16 And these are they likewise which are sown on stony ground; who, when they have heard the word, immediately receive it with gladness;

 17 And have no root in themselves, and so endure but for a time: afterward, when affliction or persecution ariseth for the word’s sake, immediately they are offended.

 18 And these are they which are sown among thorns; such as hear the word,

 19 And the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful.

 20 And these are they which are sown on good ground; such as hear the word, and receive it, and bring forth fruit, some thirtyfold, some sixty, and some an hundred.

 21 ¶And he said unto them, Is a candle brought to be put under a bushel, or under a bed? and not to be set on a candlestick?

 22 For there is nothing hid, which shall not be manifested; neither was any thing kept secret, but that it should come abroad.

 23 If any man have ears to hear, let him hear.

 24 And he said unto them, Take heed what ye hear: with what measure ye mete, it shall be measured to you: and unto you that hear shall more be given.

 25 For he that hath, to him shall be given: and he that hath not, from him shall be taken even that which he hath.

 26 ¶And he said, So is the kingdom of God, as if a man should cast seed into the ground;

 27 And should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how.

 28 For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear.

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 29 But when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come.

 30 ¶And he said, Whereunto shall we liken the kingdom of God? or with what comparison shall we compare it?

 31 It is like a grain of mustard seed, which, when it is sown in the earth, is less than all the seeds that be in the earth:

 32 But when it is sown, it groweth up, and becometh greater than all herbs, and shooteth out great branches; so that the fowls of the air may lodge under the shadow of it.

 33 And with many such parables spake he the word unto them, as they were able to hear it.

 34 But without a parable spake he not unto them: and when they were alone, he expounded all things to his disciples.

Luke 8:4–18;

4 ¶And when much people were gathered together, and were come to him out of every city, he spake by a parable:

 5 A sower went out to sow his seed: and as he sowed, some fell by the way side; and it was trodden down, and the fowls of the air devoured it.

 6 And some fell upon a rock; and as soon as it was sprung up, it withered away, because it lacked moisture.

 7 And some fell among thorns; and the thorns sprang up with it, and choked it.

 8 And other fell on good ground, and sprang up, and bare fruit an hundredfold. And when he had said these things, he cried, He that hath ears to hear, let him hear.

 9 And his disciples asked him, saying, What might this parable be?

 10 And he said, Unto you it is given to know the mysteries of the kingdom of God: but to others in parables; that seeing they might not see, and hearing they might not understand. Challenging wording!

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 11 Now the parable is this: The seed is the word of God.

 12 Those by the way side are they that hear; then cometh the devil, and taketh away the word out of their hearts, lest they should believe and be saved.

 13 They on the rock are they, which, when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away.

 14 And that which fell among thorns are they, which, when they have heard, go forth, and are choked with cares and riches and pleasures of this life, and bring no fruit to perfection.

 15 But that on the good ground are they, which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience.

 16 ¶No man, when he hath lighted a candle, covereth it with a vessel, or putteth it under a bed; but setteth it on a candlestick, that they which enter in may see the light.

 17 For nothing is secret, that shall not be made manifest; neither any thing hid, that shall not be known and come abroad.

 18 Take heed therefore how ye hear: for whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he seemeth to have.

Luke 13:18–21 ;

 18 ¶Then said he, Unto what is the kingdom of God like? and whereunto shall I resemble it?

 19 It is like a grain of mustard seed, which a man took, and cast into his garden; and it grew, and waxed a great tree; and the fowls of the air lodged in the branches of it.

 20 And again he said, Whereunto shall I liken the kingdom of God?

 21 It is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened.

Doctrine and Covenants 86:1–7 ;

1 Verily, thus saith the Lord unto you my servants, concerning the parable of the wheat and of the tares:

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 2 Behold, verily I say, the field was the world, and the apostles were the sowers of the seed;

 3 And after they have fallen asleep the great persecutor of the church, the apostate, the whore, even Babylon, that maketh all nations to drink of her cup, in whose hearts the enemy, even Satan, sitteth to reign—behold he soweth the tares; wherefore, the tares choke the wheat and drive the church into the wilderness.

 4 But behold, in the last days, even now while the Lord is beginning to bring forth the word, and the blade is springing up and is yet tender—

 5 Behold, verily I say unto you, the angels are crying unto the Lord day and night, who are ready and waiting to be sent forth to reap down the fields;

 6 But the Lord saith unto them, pluck not up the tares while the blade is yet tender (for verily your faith is weak), lest you destroy the wheat also.

 7 Therefore, let the wheat and the tares grow together until the harvest is fully ripe; then ye shall first gather out the wheat from among the tares, and after the gathering of the wheat, behold and lo, the tares are bound in bundles, and the field remaineth to be burned.

Bible Dictionary, “Gospels, Harmony of,” 689

The word gospel means “good news.” The good news is that Jesus Christ has made a perfect atonement for mankind that will redeem all mankind from the grave and reward each individual according to his or her works. This atonement was begun by His appointment in the premortal world but was worked out by Jesus during His mortal sojourn. Therefore, the records of His mortal life and the events pertaining to His ministry are called the Gospels; the four that are contained in our Bible are presented under the names of Matthew, Mark, Luke, and John.

The four Gospels are not so much biographies as they are testimonies. They do not reveal a day-by-day story of the life of Jesus; rather, they tell who Jesus was, what He said, what He did, and why it was important. The records of Matthew, Mark, and Luke present a somewhat similar collection of materials and have considerable phraseology in common, as well as similar main points, and thus are sometimes labeled as the “Synoptic Gospels” (meaning “see-alike”). Even so, each is unique and has much detail that is not shared by the others. John’s record is quite different from the other three in vocabulary, phraseology, and presentation of events.

It appears from the internal evidence of each record that Matthew was written to persuade

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the Jews that Jesus is the promised Messiah. To do so, he cites several Old Testament prophecies and speaks repeatedly of Jesus as the Son of David, thus emphasizing His royal lineage. Mark appeals to a gentile audience and is fast moving, emphasizing the doings more than the sayings of the Lord. He occasionally gives geographical and cultural explanations—necessary procedure for non-Jewish readers (see Mark 2:26; 5:41; 7:2–13, 34). Luke offers his readers a polished literary account of the ministry of Jesus, presenting Jesus as the universal Savior of both Jews and Gentiles. He dwells extensively on Jesus’ teachings and His doings. Luke is favorable toward the Gentiles and also gives more stories involving women than do the other records. John’s account does not contain much of the fundamental information that the other records contain, and it is evident that he was writing to members of the Church who already had basic information about the Lord. His primary purpose was to emphasize the divine nature of Jesus as the Only Begotten Son of God in the flesh. Not bad summaries.

Though there are many similarities in each of the Gospels, there are also many items that are found in one record only, making a study of all the records necessary. Some of the more significant items that appear in but one record are the following: Matthew only: visit of the wise men; the star in the east (Matt. 2:1–12). Mark only: Jesus, a carpenter (Mark 6:3); a young man wearing a sheet (14:52). Luke only: visits of Gabriel to Zacharias and Mary (Luke 1); visit of the shepherds (2:8–18); Jesus at the temple at age 12 (2:41–52); the seventy (10:1–24); Jesus sweating blood (22:44); Jesus’ discussion with the thief on the cross (23:39–43); Jesus eating fish and honey after His Resurrection (24:42–43). John only: turning water into wine (John 2:1–11); visit of Nicodemus (3:1–10); woman at the well (4:1–42); discourse on bread of life (6:27–71); raising of Lazarus from the dead (11:1–56); washing of feet (13:1–16); discourse about the Holy Ghost (14–16); promise of John’s tarrying on the earth (21:20–24). John’s record is notable for what it does not contain. For example, it has no mention of Jesus’ 40-day experience in the wilderness, of the Mount of Transfiguration, of true parables, and of casting out evil spirits.

In summation, Mark has the least amount of unique material, being only about 7 percent exclusive; John has the greatest amount, being about 92 percent exclusive. With the knowledge now available, it is not possible to create a perfect harmony of the four Gospels because the Gospel authors themselves do not always agree on chronological matters. A harmony of the Gospels is included in the appendix, arranged, so far as information permits, in chronological order.

https://www.lds.org/scriptures/harmony?lang=eng(Pros and cons of a harmony: It allows comparison of the gospels and helps to see their distinctive elements. It is useful as long as you can appreciate each gospel on its own and don’t think that Jesus did every single thing in each gospel (which makes Harmonies in the sense described in this entry a misguided approach), but allow for individual writers to change things according to their emphases)

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“Parables,” 740–41;

Parables

(1) Most teachers, especially those in the Middle East, have used some form of parable in their instruction, but none so exclusively as Jesus at one period of His ministry (How would we verify that?). During part of the Galilean ministry the record states that “without a parable spake he not unto them” (Mark 4:34). From our Lord’s words (Matt. 13:13–15; Mark 4:12; Luke 8:10) we learn the reason for this method. It was to veil the meaning. The parable conveys to the hearer religious truth exactly in proportion to his faith and intelligence; to the dull and uninspired it is a mere story, “seeing they see not,” while to the instructed and spiritual it reveals the mysteries or secrets of the kingdom of heaven. Thus it is that the parable exhibits the condition of all true knowledge. Only he who seeks finds.

(2) The word parable is Greek in origin and means a setting side by side, a comparison. In parables divine truth is presented by comparison with material things. The Hebrew word, mashal, which parable is used to translate, has a wider significance, and is applied to the balanced metrical form in which teaching is conveyed in the poetical books of the Old Testament. See Matt. 13:35.

(3) Interpretation of parables. It is important to distinguish between the interpretation of a parable and the application of a parable. The only true interpretation is the meaning the parable conveyed, or was meant to convey, when first spoken. The application of a parable may vary in every age and circumstance. Good guide to scripture in general. But if the original meaning is to be grasped, it is important to consider its context and setting. The thought to which it is linked, the connection in which it is placed, the persons to whom it is addressed, all give the clue to the right interpretation. Again, good general scripture advice. This is called exegesis. Other rules of interpretation are: (a) Do not force a meaning on subordinate incidents. (b) Do not regard as parallel parables that are connected by superficial likeness of imagery. (c) Bear in mind that the same illustration does not always have the same significance—for example, leaven signifies a principle of good as well as a principle of evil. (d) Remember that the comparison in a parable is not complete, does not touch at every point. Thus, the characters of the unjust judge or the unjust steward or the nobleman who went into a far country—possibly referring to the infamous Archelaus—do not concern the interpretation of the parable. The parable draws a picture of life as it is, not as it ought to be, and compares certain points in this picture with heavenly doctrine. (e) Observe the proper proportions of a parable, and do not make the episode more prominent than the main line of teaching.

(4) Classification of parables. The greatest importance should be attached to the grouping of the parables by the writers themselves. In Matthew three main lines of

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teaching are illustrated by parables: (a) The Church of the future—its planting and growth, internal and external, the enthusiasm for it, the mingling within it of good and evil, the final judgment of it (Matt. 13). (b) The Jewish Church and nation, its history, and the causes of its fall (21:18–19, 23–46; 22:1–14). (c) The ministry of the Church in the parables given on the Mount of Olives, addressed especially to the Apostles, on work and watchfulness (25:1–30). The parable of the laborers in the vineyard (19:30–20:16), in answer to a question of the Apostles, may be classed under (a).

Mark follows the lines of Matthew in (a) Mark 4:1–34 and (b) 12:1–12; but in each division fewer parables are reported, and in (b) one only. In (a), however, occurs the one parable peculiar to this Gospel.

Luke also omits the parables given on the Mount of Olives (c), but compare Luke 12:35–48; 19:11–28, and illustrates (a) and (b) less copiously than Matthew. His independent reports, however, are numerous. These may be classified generally as illustrating: (1) Prayer and earnestness in religious life (11:5–8; 16:1–13; 18:1–8). (2) Forgiveness and the love of God (7:41–43; 15). (3) Reversal of human judgment, as to just and unjust (10:25–27; 12:16–21; 18:9–14); rich and poor (16:19–31).

John has no true parables but presents two allegories: the good shepherd (John 10:1–16) and the vine and the branches (15:1–7).

Parables peculiar to each Gospel

Parables peculiar to each Gospel Matthew. (1) The tares. (2) The hidden treasure. (3) The pearl of great price. (4)

The draw-net. (5) The unmerciful servant. (6) The laborers in the vineyard. (7) The two sons. (8) Marriage of the king’s son. (9) The ten virgins. (10) The talents.

Mark. The seed growing secretly. Luke. (1) The two debtors. (2) The good Samaritan. (3) The importuned friend. (4)

The rich fool. (5) The barren fig tree. (6) The lost piece of silver. (7) The prodigal son. (8) The unjust steward. (9) Lazarus and the rich man. (10) The unjust judge. (11) The Pharisee and the Publican. (12) The ten pieces of money.

The parable of the 10 pieces of money (minae) (Luke 19:11–27) is an interesting example of historical groundwork in a parable. (The reference is possibly to the journey of Archelaus to Rome.) But probably in other parables similar historical allusions, now lost, must have added vividness to the narrative. Of these the royal marriage feast, the great supper, and the good Samaritan are possible examples.

“Kingdom of Heaven or Kingdom of God,” 721.

These terms are used in various combinations and with varying meanings. Generally

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speaking, the kingdom of God on the earth is the Church. It is a preparation for the greater kingdom—the celestial or kingdom of heaven. This is the manner in which these terms are used in D&C 65. However, kingdom of heaven is sometimes used in scripture to mean the Church (as in Matt. 3:2; 4:17; 13; and 25:1–13), meaning that the true church on the earth is the path to heaven and is the kingdom of heaven on earth.

The Church of Jesus Christ of Latter-day Saints is the kingdom of God on the earth but is at the present limited to an ecclesiastical kingdom. During the millennial era, the kingdom of God will be both political and ecclesiastical (see Dan. 7:18, 22, 27; Rev. 11:15; JST   Rev. 12:1–3, 7 [Appendix] ; D&C 65) and will have worldwide jurisdiction in political realms when the Lord has made “a full end of all nations” (D&C 87:6).

Scripture Chain Matthew 13:9–16; Mosiah 2:9; Alma 10:2–6; Alma 12:9–11

Matthew 13:9–16

 9 Who hath ears to hear, let him hear.

 10 And the disciples came, and said unto him, Why speakest thou unto them in parables?

 11 He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given.

 12 For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath.

 13 Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand.

 14 And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive:

 15 For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.

 16 But blessed are your eyes, for they see: and your ears, for they hear.

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Mosiah 2:9

 9 And these are the words which he spake and caused to be written, saying: My brethren, all ye that have assembled yourselves together, you that can hear my words which I shall speak unto you this day; for I have not commanded you to come up hither to trifle with the words which I shall speak, but that you should hearken unto me, and open your ears that ye may hear, and your hearts that ye may understand, and your minds that the mysteries of God may be unfolded to your view.

Alma 10:2–6

 2 I am Amulek; I am the son of Giddonah, who was the son of Ishmael, who was a descendant of Aminadi; and it was that same Aminadi who interpreted the writing which was upon the wall of the temple, which was written by the finger of God.

 3 And Aminadi was a descendant of Nephi, who was the son of Lehi, who came out of the land of Jerusalem, who was a descendant of Manasseh, who was the son of Joseph who was sold into Egypt by the hands of his brethren.

 4 And behold, I am also a man of no small reputation among all those who know me; yea, and behold, I have many kindreds and friends, and I have also acquired much riches by the hand of my industry.

 5 Nevertheless, after all this, I never have known much of the ways of the Lord, and his mysteries and marvelous power. I said I never had known much of these things; but behold, I mistake, for I have seen much of his mysteries and his marvelous power; yea, even in the preservation of the lives of this people.

 6 Nevertheless, I did harden my heart, for I was called many times and I would not hear; therefore I knew concerning these things, yet I would not know; therefore I went on rebelling against God, in the wickedness of my heart, even until the fourth day of this seventh month, which is in the tenth year of the reign of the judges.

Alma 12:9–11

9 And now Alma began to expound these things unto him, saying: It is given unto many to know the mysteries of God; nevertheless they are laid under a strict command that they shall not impart only according to the portion of his word which he doth grant unto the

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children of men, according to the heed and diligence which they give unto him.

 10 And therefore, he that will harden his heart, the same receiveth the lesser portion of the word; and he that will not harden his heart, to him is given the greater portion of the word, until it is given unto him to know the mysteries of God until he know them in full.

 11 And they that will harden their hearts, to them is given the lesser portion of the word until they know nothing concerning his mysteries; and then they are taken captive by the devil, and led by his will down to destruction. Now this is what is meant by the chains of hell.

Other Reading:

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