The aim of Nephi is to preserve in writing, for the benefit of posterity, only that which he considers “sacred.” He acknowledges that he may err in the selection of subject matter; for all men err.
Weakness ... according to the flesh. Nephi is aware of the fact that the “flesh,” i. e. the mortal body, notwithstanding its marvelous construction, its endurance and recuperative, almost creative, powers, has its limitations and even imperfections. It is weak. It was owing to this characteristic of the “flesh” that Peter, James and John, during the hour of agony of our Lord in Gethsemane, were unable to keep awake with him, wherefore Jesus admonished them, “Watch and pray, that ye enter not into temptation: the spirit is willing, but the flesh is weak.” ( 2 Cor. 13:4)
This weakness, be it remembered, is not a moral but a physical condition. It is not sinful. But there is a weakness of the flesh, which is immoral and therefore sin.
St. Paul explains this at some length in his letter to the Romans (7:14-25). He there represents himself as he was before the Gospel of Jesus had made a new creature of him, and as many others are in their lives. He was, he says (v. 14), “sold” under sin. He was a slave of sin. “What I hate, that do I.” (v. 15) But, he adds, it is not really I but the sin that dwelleth in me that is the active force: “For I know that in me (that is in my flesh) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not” (v. 18). That is to say, in other words—and this seems to be the doctrine of Paul—if a man or woman tampers with that which is wrong and becomes an habitual sinner, a slave of sin, then sin becomes a force within that man or woman, stronger than their understanding, their reason, and even their will. A human being may be endowed with intelligence by which he may become proficient in business, in the arts and sciences—even theology—but this is not enough to make him know, love and honor God by submission to his will. This is the work of the Holy Spirit in the human mind.
It may be interesting to recall that this doctrine of Paul is also the conclusion arrived at by philosophy. Ovid exclaims:
“My reason this, my passion that persuades; I see the right, and I approve it, too: Condemn the wrong and yet the wrong pursue.”
Another philosopher: “—but I am overcome by sin, and I well understand the evil which I presume to commit. Passion, however, is more powerful than my reason, which is the cause of the greatest evils to mortal men.” (Dr. Adam Clarke, in Commentary on Rom. 7:15)
Human will is, even by nature, inclined toward that which is right and good. It is, however, often too weak to overcome the evil influences. But if the will surrenders so completely to the evil powers, that it no longer urges man on in the right direction, that man is lost, indeed, as a ship without a propelling force and without a rudder.