In the first eight years of the new Nephite democratic government, two events tested the rule of the judges. The first event was the attempt of a clever criminal, Nehor, to use his freedom as a cloak to disguise his crimes. The second event was Amlici’s attempt to revolt and establish a kingship again. Alma, as chief judge and high priest, led the righteous to overcome these disruptions.
Alma the Elder taught his people to “trust no one to be your teacher nor your minister, except he be a man of God, walking in his ways and keeping his commandments” (Mosiah 23:14). How did Nehor violate these requirements?
President Joseph Fielding Smith said:
“Because a man has great schooling, is educated according to the ideas of the world, is not sufficient reason why he should be called to take charge of a class in any of the organizations or priesthood quorums within the Church. Now, if he has scholastic ability and training, and along with it has faith in the principles of the gospel and in the mission of the Lord Jesus Christ, and of the Prophet Joseph Smith, all well and good. But if he is filled with all kinds of philosophy and notions and cannot accept the doctrines in the standard works of the Church, we do not want him, whether it is in our auxiliaries or the priesthood, or in our seminaries or institutes, that are given for the teaching of religious principles and to instil faith in the hearts of our young people. . . .
“It makes no difference who the teacher is, if he teaches false doctrine, if he teaches that which has been condemned by the Lord, that is contrary to what is written in the revelations given to the Church, then he should not teach” (in Conference Report, Oct. 1954, pp. 21–22).
Gideon was a Nephite patriot who gained prominence in the Book of Mormon during the reigns of King Noah and King Limhi (see Mosiah 19:4–8, 18–24; 20:15–22). It was Gideon who proposed the way for King Limhi’s people to successfully escape from Lamanite bondage (see Mosiah 22:3–9). The Nephites apparently thought so highly of Gideon that they named both a valley and a city after him (see Alma 2:20, 6:7).
The law of God is, “Whoso sheddeth man’s blood, by man shall his blood be shed” (Genesis 9:6). In 1889 the First Presidency and the Quorum of the Twelve Apostles prepared a declaration regarding the Church’s position on capital punishment:
“We solemnly make the following declarations, viz.:
“That this Church views the shedding of human blood with the utmost abhorrence. That we regard the killing of human beings, except in conformity with the civil law, as a capital crime which should be punished by shedding the blood of the criminal, after a public trial before a legally constituted court of the land. . . .
“The revelations of God to this Church make death the penalty for capital crime, and require that offenders against life and property shall be delivered up to and tried by the laws of the land” (“Official Declaration,” Millennial Star, 20 Jan. 1890, pp. 33–34; emphasis added).
What are the general causes of persecution? How are the faithful able to stand firm and steadfast in the face of bitter persecution?
Notice in Alma 1:20–21 that members of the Church were charged with a higher law forbidding persecution. Unfortunately, some of the Saints forgot this obligation and caused “much affliction to the church” (v. 23). In spite of this problem, the example set by the faithful members is one that modern Saints should seek to emulate (see vv. 25–31).
Amlici’s attempt to reinstate a monarchical government and become king was a second test and the first major challenge for the new system of judges. How was this test different from the one posed by Nehor in the first chapter of Alma?
The story of Amlici is another example of how wicked men sometimes seek governmental power in order to enforce their will on others. It also teaches that there are times when righteous people must take up arms to defend their laws and liberty. The Nephites were wise enough to rely on the strength of the Lord to help them maintain the voice of the people, the only sure way of combating attempts against it (see Alma 2:18, 28, 30–31).
The number of people slain in the war against the Amlicites was not recorded “because of the greatness of their number” (Alma 3:1), but in one battle over nineteen thousand Nephites and Amlicites were slain (see Alma 2:19). Mormon summarized that “in one year were thousands and tens of thousands of souls sent to the eternal world” (Alma 3:26). All of this happened because one man wanted to exercise unrighteous dominion. Mormon’s comment in Alma 46:9 also seems applicable in this incident.
Mormon wrote that “every man receiveth wages of him whom he listeth to obey” (Alma 3:27). When men choose to follow Satan, as the Amlicites did, they soon find themselves caught “in their own snare” (D&C 10:26). They learn that “the devil will not support his children at the last day, but doth speedily drag them down to hell” (Alma 30:60). As Jesus said, “Whosoever committeth sin is the servant of sin” (John 8:34), and as Paul wrote, “The wages of sin is death” (Romans 6:23). Sin brings its own punishment.
In this period of Book of Mormon history there were men who had great political power, but used it righteously and did not seek for more power. Seeing the unrighteous actions of the people, Alma relinquished his position as chief judge, the political head of state, in order to “go forth among his people . . . that he might preach the word of God unto them” (Alma 4:19). What two things did Alma feel the word of God would do? (see v. 19).
■ What is the difference between “an ignominious death” such as Nehor suffered (see Alma 1:15) and an honorable death? (see D&C 42:45–46).
■ How do the words preach, teach, and learn relate to each other in the gospel context? (see Alma 1:26, Romans 10:13–17).
■ Read Alma 3:4, 13. Do you think we can mark ourselves for good or evil in regard to such things as dress, language, diet, and entertainment?
■ What is priestcraft? (see 2 Nephi 26:29, Alma 1:16). What righteous reason should a person have to preach?
Alma experienced what it means to be “born of God” (Alma 5:14), and he explained how Christ can help us in our quest to reach new spiritual heights. These teachings of an inspired prophet of God can and should have an everlasting effect upon us.
Alma 5 is the message of Alma, the high priest of the Church, to a congregation of both members and nonmembers in Zarahemla (see v. 62). His purpose was to bring the people back to Christ. The questions Alma asked the members of the Church provide an excellent self-evaluation interview (see vv. 14–31). We should seriously ask ourselves each of these questions and see if we meet the spiritual requirements of those who would be called Saints.
Alma refers to “a mighty change” (Alma 5:13) being wrought in the hearts of the people. The heart has often been used to symbolize the center of our desires and affections. The man of the world is likely to have these desires and affections centered in the appetites of the flesh and the pleasures of the world. The man of Christ turns his back on the things of the world and seeks the things of God. Everyone, at some time, needs to make a commitment and experience a change of heart. Elder Marion G. Romney defined this change of heart as conversion:
“Webster says the verb, ‘convert,’ means ‘to turn from one belief or course to another.’ That ‘conversion’ is ‘a spiritual and moral change attending a change of belief with conviction.’ As used in the scriptures, ‘converted’ generally implies not merely mental acceptance of Jesus and his teachings but also a motivating faith in him and in his gospel—a faith which works a transformation, an actual change in one’s understanding of life’s meaning and in his allegiance to God—in interest, in thought, and in conduct. While conversion may be accomplished in stages, one is not really converted in the full sense of the term unless and until he is at heart a new person. ‘Born again’ is the scriptural term” (in Conference Report, Oct. 1963, p. 23).
“Garments are various articles of clothing used to dress the body. They may be worn for utilitarian or religious purposes or both. The Lord made ‘coats of skins’ for Adam and Eve to cover their nakedness. (Gen. 3:21.) Special ceremonial and ‘holy garments’ were worn by Aaron and the priests. (Ex. 28; Lev. 16; Ezek. 42:14.) Garments worn by angels are ‘pure and white above all other whiteness.’ (D. & C. 20:6.) . . .
“Much that is sacred and symbolical is taught by reference to garments. . . .
“Clean garments are a sign of cleanliness, perfection, and salvation. To gain salvation men must wash their garments in the blood of the Lamb. (1 Ne. 12:10; Alma 5:21–27; 7:25; 13:11–12; 3 Ne. 27:19; Rev. 6:11; 7:9–17.)” (Bruce R. McConkie, Mormon Doctrine, pp. 303–4).
“Sin . . . is service to Satan. It is a truism that men are ‘his whom they list to obey.’ Many scriptures affirm this statement. Jesus pointed to this truth when he said to the Jews, ‘Whosoever committeth sin is the servant of sin.’ (John 8:34.) Paul, writing to the Romans, said:
“‘Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God.
“‘For sin shall not have dominion over you. . . .
“‘Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?’ (Rom. 6:13, 15–16.)
“Peter too emphasizes this bondage:
“‘For when they speak great swelling words of vanity, they allure through the lusts of the flesh, through much wantonness, those that were clean escaped from them who live in error.
“‘While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage.’ (2 Pet. 2:18–19.)” (Spencer W. Kimball, The Miracle of Forgiveness, p. 20).
Earlier in the Book of Mormon Nephi explained what it meant to “trample the Holy One under your feet” (Alma 5:53; see also 1 Nephi 19:7).
Having one’s name “blotted out” (Alma 5:57) means excommunication from the Church and elimination from the book of life (see D&C 132:19). The priesthood power to bind a person in a saving covenant is also the power to loose him from that covenant (see Matthew 16:19).
God’s house is one of order, and this order must be maintained. Because natural deterioration is the way of things in a fallen world, prophets, like Alma, must regulate the Church by revelation.
Alma 6:6 encourages the exercise of faith and spiritual power in behalf of others. The world seeks to change men through outward means such as legislation, social programs, and coercion. The Lord’s way centers on an inner change.
Note the contrast between Alma’s discourse to the people of Zarahemla (see Alma 5) and his discourse to the people of Gideon (see Alma 7). Alma gave a powerful message of warning and repentance to the people of Zarahemla because of their sins. On the other hand, he commended the people of Gideon for their righteousness and spoke of the glorious coming of Christ.
God’s prophets love to speak of the glories and joys of the gospel; however, they love people too much not to raise a warning voice against sin. Even though Alma’s message to the people of Gideon was more positive in tone than that to the people of Zarahemla, he still taught them the importance of being spiritually reborn (see vv. 14–16).
President Joseph Fielding Smith said: “I believe firmly that Jesus Christ is the Only Begotten Son of God in the flesh. He taught this doctrine to his disciples. He did not teach them that he was the Son of the Holy Ghost, but the Son of the Father. Truly, all things are done by the power of the Holy Ghost. It was through this power that Jesus was brought into this world, but not as the Son of the Holy Ghost, but the Son of God. Jesus is greater than the Holy Spirit, which is subject unto him, but his Father is greater than he! He has said it. Christ was begotten of God. He was not born without the aid of Man, and that Man was God!” (Doctrines of Salvation, 1:18).
Anti-Mormon literature has repeatedly used Alma 7:10 to try to show that the Book of Mormon was written by Joseph Smith, and that he was so ignorant he did not even know that Jesus was born in Bethlehem, not Jerusalem. Commenting on verse 10, President Joseph Fielding Smith said:
“There is no conflict or contradiction in the Book of Mormon with any truth recorded in the Bible. A careful reading of what Alma said will show that he had no intention of declaring that Jesus would be born in Jerusalem. Alma knew better. So did Joseph Smith and those who were associated with him in the bringing forth of the Book of Mormon. Had Alma said, ‘born in Jerusalem, the city of our fathers,’ it would have made all the difference in the world. Then we would have said he made an error. Alma made no mistake, and what he said is true.
“Dr. Hugh Nibley, in his course of study for the priesthood for 1957, An Approach to the Book of Mormon, in Lesson 8, page 85, has this to say on this point:
“‘. . . One of the favorite points of attack on the Book of Mormon has been the statement in Alma 7:10 that the Savior would be born “at Jerusalem which is the land of our forefathers.” Here Jerusalem is not the city “in the land of our forefathers,” it is the land. Christ was born in a village some six miles from the city of Jerusalem; it was not in the city, but it was in what we now know the ancients themselves designated as “the land of Jerusalem.” Such a neat test of authenticity is not often found in ancient documents.’ . . .
“. . . [Alma] did not say that the Lord would be born in Jerusalem. The preposition ‘at’ has several meanings. The Standard Dictionary lists the following:
“‘Of a point in space; on; upon; close to; by; near; within. . . . When we think merely of the local or geographical point, we use at; when we think of inclusive space, we employ in.’
“Alma was thinking of a geographical point, therefore he spoke properly according to the usage of language even in our own day when he said, ‘at Jerusalem, the land of our forefathers,’ Jerusalem being the central point of the land of their fathers” (Answers to Gospel Questions, 1:174–75).
The admonition found in Alma 7:23–24 can be thought of as the requirements of a true follower of Christ. Imagine the benefits to society if all people accepted this admonition as their daily creed for living!
■ What are some questions to consider in the process of being born of God? (see Alma 5:14–30, 53–55).
■ Alma had the glorious experience of seeing an angel, but he still had to put forth much effort to strengthen his testimony (see Alma 5:45–48). Why?
■ How is Jesus Christ able to understand our problems? (see Alma 7:11–12).
■ Alma admonished the people to have faith, hope, and charity (see Alma 7:24). Why are these qualities important? (see Hebrews 11:6, Moroni 7:46–47, 10:22).
Even though he had been cast out of the wicked city of Ammonihah, Alma followed the angel’s instructions to return. Amulek joined with Alma, and these two humble servants of the Lord confronted the disbelievers of Ammonihah.
Alma 8 begins an account of Alma’s ministry in the city of Ammonihah, where full-scale apostasy and wickedness reigned. Despite the general wickedness of the people in Ammonihah, Alma found some success with the conversion of Amulek, Zeezrom, and others. The account of Alma’s ministry in Ammonihah, found in Alma 8–16, illustrates the courage and greatness of the servants of God and the hardness that comes upon a people who willfully rebel against God.
Brigham Young said: “Those who do not profess to know anything of the Lord are far better off than we are, unless we live our religion, for we who know our Master’s will and do it not, will be beaten with many stripes; while they who do not know the Master’s will and do it not will be beaten with few stripes. This is perfectly reasonable. We cannot chastise a child for doing that which is contrary to our wills, if he knows no better; but when our children are taught better and know what is required of them, if they then rebel, of course, they expect to be chastised, and it is perfectly right that they should be” (in Journal of Discourses, 16:111).
In Alma 9:20–22, Alma outlined the many ways the people of Nephi had been favored by the Lord:
“Some students of the Book of Mormon have wondered how descendants of Joseph were still living in Jerusalem in 600 B.C. when most members of the tribes of Ephraim and Manasseh were taken into captivity by the Assyrians about 721 B.C. A scripture in 2 Chronicles may provide a clue to this problem. This account mentions that in about 941 B.C. Asa, the king of the land, gathered together at Jerusalem all of Judah and Benjamin ‘and the strangers with them out of Ephraim and Manasseh.’ (2 Chronicles 15:9.) These ‘strangers . . . out of Ephraim and Manasseh’ who were gathered to Jerusalem in approximately 941 B.C. may have included the forefathers of Lehi and Ishmael” (Daniel H. Ludlow, A Companion to Your Study of the Book of Mormon, p. 199).
Amulek recounted to the people of Ammonihah the circumstances surrounding his conversion—he was a wealthy man, “of no small reputation” in the community (Alma 10:4). He knew the ways of the Lord but had hardened his heart against them until an angel appeared to him. The angel told Amulek that if he received the servant of the Lord he would be blessed.
God often blesses his children through his mortal servants. What great blessing did Alma bring to Amulek? (see v. 11; see also D&C 84:35–38, John 13:20).
Note in Alma 10:22–23 the effect that the prayers of the righteous had upon a nation. The prayers of the righteous also kept the Nephites from being destroyed later during the days of Captain Moroni and Samuel the Lamanite (see Alma 62:40, Helaman 13:12–14).
President Spencer W. Kimball said the following about our day: “There are many many upright and faithful who live all the commandments and whose lives and prayers keep the world from destruction” (in Conference Report, Apr. 1971, p. 7; or Ensign, June 1971, p. 16).
The following chart shows the relative value of silver and gold coins under the system set up by Mosiah:
|
Silver Money |
Gold Money Equivalent |
Grain Equivalent |
|
1. leah |
(none listed) |
⅛ measure |
Zeezrom, skilled in the devices of Satan, sought to overthrow Amulek’s testimony. How did he first tempt Amulek? Mormon’s explanation of the Nephite money scale helps us understand how much Zeezrom offered Amulek. How many onties did Zeezrom offer Amulek?
Suppose you were answering Zeezrom’s questions. Without looking at Amulek’s response, how would you have answered the question in Alma 11:28? Many Church members would have said yes. Why did Amulek say no? In 3 Nephi 19:23 Christ spoke of the oneness of the Godhead. How does this help explain Amulek’s answer?
How would you have answered Zeezrom’s question in Alma 11:34? How does Amulek’s answer relate to 3 Nephi 9:21? What is the difference between the Lord saving us in our sins and saving us from our sins?
How would you have answered the question in Alma 11:38? Many people would have said no. Amulek said yes. How does his reply agree with Mosiah 3:8 and 3 Nephi 9:15?
“There is no reason for any person to be concerned as to the appearance of individuals in the resurrection. Death is a purifying process as far as the body is concerned. We have reason to believe that the appearance of old age will disappear and the body will be restored with the full vigor of manhood and womanhood. Children will arise as children, for there is no growth in the grave. Children will continue to grow until they reach the full stature of their spirits. Anything contrary to this would be inconsistent. When our bodies are restored, they will appear to be in the full vigor of manhood and womanhood, for the condition of physical weakness will all be left behind in the grave. . . .
“President Joseph F. Smith when speaking at the funeral of Sister Rachel Grant, the mother of President Heber J. Grant, had the following to say in relation to deformities in the resurrection:
“‘Deformity will be removed; defects will be eliminated, and men and women shall attain to the perfection of their spirits, to the perfection that God designed in the beginning. It is his purpose that men and women, his children, born to become heirs of God, and joint heirs with Jesus Christ, shall be made perfect, physically as well as spiritually, through obedience to the law by which he has provided the means that perfection shall come to all his children. . . .’
“Salvation would be incomplete if individuals should arise in the resurrection with all the deformities, weaknesses, and imperfections that are found in so many of the human family in this mortal existence. We have every reason to believe that the spirits of mankind and all other creatures were in a perfect form in the spirit world. It would be an awful stretch of the imagination to think that the imperfections found so frequently in mortality were defects which were designed in the creation. Moreover, as the Lord made it clear in relation to the man who was born blind, it was not an immortal condition. . . .
“It is the will of the Lord that in the restoration of all things there shall come perfection. The physical defects, some of which may have resulted before birth, are defects which are due to some physical and mortal condition and not an inheritance from the spirit world” (Joseph Fielding Smith, Answers to Gospel Questions, 4:185–87, 189).
“May I say to you that in reality a man cannot forget anything? He may have a lapse of memory; he may not be able to recall at the moment a thing that he knows, or words that he has spoken; he may not have the power at his will to call up these events and words; but let God Almighty touch the mainspring of the memory, and awaken recollection, and you will find then that you have not even forgotten a single idle word that you have spoken! I believe the word of God to be true, and, therefore, I warn the youth of Zion, as well as those who are advanced in years, to beware of saying wicked things, of speaking evil, and taking in vain the name of sacred things and sacred beings. Guard your words, that you may not offend even man, much less offend God” (Joseph F. Smith, “A Sermon on Purity,” Improvement Era, May 1903, pp. 503–4; compare 2 Nephi 9:14, Alma 12:14).
Speaking of those who use Paul’s reference to the “spiritual body” of the resurrection (1 Corinthians 15:44) as proof that there is no physical resurrection, Elder Joseph Fielding Smith said:
“These modern blind teachers of the blind have a very false understanding of what is meant by a spiritual body. They have based their conclusion on the statement that Paul makes that the body is raised a spiritual body, and that flesh and blood cannot inherit the kingdom of God. They cannot conceive in their minds a body raised from the dead, being composed of flesh and bones, quickened by spirit and not by blood. When Paul spoke of the spiritual body he had no reference at all to the spirit body and there they have made their mistake. They have confused the spiritual body, or, in other words, the body quickened by the spirit, with the body of the spirit alone. They think that those who believe in the resurrection of the literal body believe that it shall be raised again, quickened by blood, which is not the case. . . .
“After the resurrection from the dead our bodies will be spiritual bodies, but they will be bodies that are tangible, bodies that have been purified, but they will nevertheless be bodies of flesh and bones, but they will not be blood bodies, they will no longer be quickened by blood but quickened by the spirit which is eternal and they shall become immortal and shall never die” (in Conference Report, Apr. 1917, pp. 62–63).
“It is impossible for the carnally minded to understand the reason for the fall and likewise understand the necessity for the atonement of Jesus Christ. It is true that not all the purposes of our Eternal Father have been revealed to man and there are some things that have to be received by faith; but these great truths have been made known and we have the assurance that through the sacrifice made on the cross all mankind and every other creature, even the earth itself, are redeemed from death and shall receive the resurrection and be restored to immortal life. Men receive assurance and knowledge due to their faithfulness and adherence to the commandments of Jesus Christ. Those who reject their Redeemer and refuse to keep his commandments cannot know and comprehend these eternal truths. Alma explained this to Zeezrom in the following words: [Alma 12:9–11.]
“Naturally the Lord cannot reveal the mysteries of his kingdom to the scoffer, neither can he to the member of the Church who is not faithful. If a man does not exercise faith why should he have the revelations concerning the kingdom of God revealed to him? They cannot understand them because they are ‘fallen’ man, and without the enlightening influence of the Holy Spirit, they are as the Lord expressed it, ‘carnal, sensual and devilish.’ [Mosiah 16:3.] It is written that when the disciples asked the Savior why he spoke in parables, he answered: ‘Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. 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.’ [Matthew 13:11–12.] The Lord further said, ‘Give not that which is holy unto dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you.’ [Matthew 7:6.] There were occasions when he instructed his disciples not to reveal certain manifestations until after his resurrection.
“Of course, a man who believes that man has descended from lower forms of life, and by gradual development after an enormous length of time evolved from fish to reptile and then to ape, can never understand the fall of man and the atonement. These truths are mysteries to him and only contempt and abuse do they receive from him” (Joseph Fielding Smith, Man, His Origin and Destiny, pp. 358–60).
“This second death is not . . . the dissolution or annihilation of both spirit and body, but banishment from the presence of God and from partaking of the things of righteousness” (Joseph Fielding Smith, Doctrines of Salvation, 2:222).
“It is very clear in the Doctrine and Covenants 76:30–37, that the only persons who will be completely overcome by this dreadful fate [the second death] are the sons of perdition, who go with the devil and his angels into ‘outer darkness.’ All the rest of mankind, even the wicked, will receive some measure of salvation after they suffer the wrath of God. However, they will of necessity be brought to repentance and acceptance of the gospel of Jesus Christ as far as it will apply to them” (Smith, Answers to Gospel Questions, 1:76).
“The tabernacles we were to receive [when coming into mortality] were to be tabernacles of corruption. Do not misunderstand me in the use of that word, for I mean bodies that are changeable, subject to change as we see change in mortality. Our bodies are constantly changing, throwing off the waste and taking on the new to replace the waste. And so in the scriptures they are spoken of as being corruptible bodies.
“Notwithstanding that, we rejoiced in the opportunity to receive bodies of that kind, for a season, with the understanding that eventually we would pass through death and then the resurrection, and then we would take up those bodies incorruptible. The spirit and the body in that resurrection would be again united, inseparably, never again to die, never again to receive corruption in the sense in which I am using that term, but to exist forever. [See 1 Corinthians 15:42–54, Alma 11:45, 12:18.] Is there any wonder that the sons of God shouted for joy?” (Smith, Doctrines of Salvation, 1:67).
“Apparently a cherub is an angel of some particular order or rank to whom specific duties and work are assigned. That portion of the Lord’s word which is now available among men does not set forth clearly either the identity or work of these heavenly beings. The concept of sectarian scholars that they are ‘mythological living creatures,’ who filled for the Hebrew people the same position that the griffins did for the Hittites, is utterly false. (Griffins were supposed to be winged sphinxes having the bodies of lions and the heads and wings of eagles, and they were in fact mythological creatures.)” (Bruce R. McConkie, Mormon Doctrine, p. 124).
■ Elder Richard L. Evans said, “If we don’t change direction, we will arrive at where we’re going” (in Conference Report, Apr. 1970, p. 15). How might this apply to the people of Ammonihah?
■ The people of Ammonihah were told to “bring forth works which are meet for repentance” (Alma 9:30). The word meet, now somewhat out of use, means fit, suitable, proper, or worthy. How could the people have complied with Alma’s counsel?
■ Read Alma 10:6. What do you suppose Amulek meant when he said he was called many times but would not hear? Could this statement sometimes apply to both members of the Church and nonmembers now?
In Alma 13–16 you will read about the foreordination of those who hold the Melchizedek Priesthood, about the continued teachings and works of Alma and Amulek in Ammonihah, and about the judgments of God upon a wicked people who once had the light.
Read Doctrine and Covenants 107:1–4. The priests referred to in Alma 13:1–2 were holders of the Melchizedek Priesthood. In a general sense anyone who holds the Melchizedek Priesthood can be called a priest (see D&C 76:56–57). For additional information on the priesthood held by Lehi’s descendants see the student manual commentary on 2 Nephi 5:26.
“The Prophet Joseph Smith taught that ‘Every man who has a calling to minister to the inhabitants of the world was ordained to that very purpose in the grand council of heaven before this world was.’ [Teachings of the Prophet Joseph Smith, p. 365.] So likewise declared the Apostle Paul, ‘For whom he did foreknow . . . them he also called.’ (Romans 2:29–30.) But do not misunderstand that such a calling and such foreordination pre-determine what you must do. A prophet on this western continent has spoken plainly on this subject, ‘Being called and prepared from the foundation of the world, according to the foreknowledge of God on account of their exceeding faith and good works; in the first place being left to choose good or evil.’ (Alma 13:3.) This last passage makes the others preceding more understandable. God may have called and chosen men in the spirit world or in their first estate to do a certain work, but whether they will accept that calling here and magnify it by faithful service and good works while in mortality is a matter in which it is their right and privilege to exercise their free agency to choose good or evil.
“. . . I fear there are many among us who because of their faithfulness in the spirit world were ‘called’ to do a great work here, but like reckless spendthrifts they are exercising their free agency in riotous living and are losing their birthright and the blessings that were theirs had they proved faithful to their calling. Hence as the Lord has said, ‘there are many called but few are chosen.’” (Harold B. Lee, Decisions for Successful Living, pp. 168–69).
“Alma says that those ‘ordained unto the high priesthood of the holy order of God’ were ‘in the first place,’ that is in pre-existence, ‘on the same standing with their brethren,’ meaning that initially all had equal opportunity to progress through righteousness” (Bruce R. McConkie, Mormon Doctrine, p. 477).
“God gave his children their free agency even in the spirit world, by which the individual spirits had the privilege, just as men have here, of choosing the good and rejecting the evil, or partaking of the evil to suffer the consequences of their sins. Because of this, some even there were more faithful than others in keeping the commandments of the Lord. Some were of greater intelligence than others, as we find it here, and were honored accordingly. . . .
“The spirits of men had their free agency, some were greater than others, and from among them the Father called and foreordained his prophets and rulers. Jeremiah and Abraham were two of them. . . . The spirits of men were not equal. They may have had an equal start, and we know they were all innocent in the beginning; but the right of free agency which was given to them enabled some to outstrip others, and thus, through the eons of immortal existence, to become more intelligent, more faithful, for they were free to act for themselves, to think for themselves, to receive the truth or rebel against it” (Joseph Fielding Smith, Doctrines of Salvation, 1:58–59).
Those who proved faithful in the spirit world are appointed to teach the commandments of God in this life (see Alma 13:6). Why would this seem a desirable thing for the Lord to do?
Regarding Alma 13:11–12, Elder Spencer W. Kimball wrote:
“This passage indicates an attitude which is basic to the sanctification we should all be seeking, and thus to the repentance which merits forgiveness. It is that the former transgressor must have reached a ‘point of no return’ to sin wherein there is not merely a renunciation but also a deep abhorrence of the sin—where the sin becomes most distasteful to him and where the desire or urge to sin is cleared out of his life.
“Surely this is what is meant, in part at least, by being pure in heart! And when we read in the Sermon on the Mount that the ‘pure in heart’ shall see God, it gives meaning to the Lord’s statement, made through the Prophet Joseph Smith in 1832, that presently impure people can perfect themselves and become pure:
“‘Therefore, sanctify yourselves that your minds become single to God, and the days will come that you shall see him; for he will unveil his face unto you, and it shall be in his own time, and in his own way, and according to his own will.’ (D&C 88:68.)” (The Miracle of Forgiveness, pp. 354–55).
The following information and references will help you understand more about Melchizedek:
Alma was so concerned for the welfare of the people of Ammonihah that it caused him pain (see Alma 13:27, Mosiah 25:11). Such sensitivity is a Godlike characteristic to which Latter-day Saints may well aspire.
Notice the counsel Alma gave the people to keep them from being “bound down by the chains of hell” and suffering “the second death” (Alma 13:30; see also Helaman 14:18).
Notice in Alma 14:1–5 how the word of God divided the people. Why would this happen? Could this be part of what Jesus meant when he said that he came to bring not peace but a sword, and that because of the gospel a man’s foes might be those of his own household? (see Matthew 10:34–36). This is precisely what happened to Amulek as a result of his conversion (see Alma 15:16).
Brigham Young said: “The Gospel of salvation is perfectly calculated to cause division. It strikes at the root of the very existence of mankind in their wickedness, evil designs, passions, and wicked calculations. There is no evil among the human family, but at the foundation of which it strikes effectually, and comes in contact with every evil passion that rises in the heart of man. It is opposed to every evil practice of men, and consequently it disturbs them in the wicked courses they are pursuing” (in Journal of Discourses, 1:235).
Alma and Amulek had the power to bring down punishment upon the wicked men who killed the believers of the word of God. But Alma would not use his power in that manner. He explained that God permits the righteous to suffer for a purpose (see Alma 14:11).
“Now, we find many people critical when a righteous person is killed, a young father or mother is taken from a family, or when violent deaths occur. Some become bitter when oft-repeated prayers seem unanswered. Some lose faith and turn sour when solemn administrations by holy men seem to be ignored and no restoration seems to come from repeated prayer circles. But if all the sick were healed, if all the righteous were protected and the wicked destroyed, the whole program of the Father would be annulled and the basic principle of the gospel, free agency, would be ended.
“If pain and sorrow and total punishment immediately followed the doing of evil, no soul would repeat a misdeed. If joy and peace and rewards were instantaneously given the doer of good, there could be no evil—all would do good and not because of the rightness of doing good. There would be no test of strength, no development of character, no growth of powers, no free agency, no Satanic controls.
“Should all prayers be immediately answered according to our selfish desires and our limited understanding, then there would be little or no suffering, sorrow, disappointment, or even death; and if these were not, there would also be an absence of joy, success, resurrection, eternal life, and godhood” (Spencer W. Kimball, “Tragedy or Destiny,” Improvement Era, Mar. 1966, pp. 180, 210).
Discussing the relationship between peace of mind and physical well-being, Elder Boyd K. Packer said:
“I recently asked a doctor of family medicine how much of his time was devoted purely to correcting physical disorders. He has a large practice, and after thoughtfully considering, he answered, ‘Not more than 20 percent. The rest of the time I seem to be working on problems that very much affect the physical well-being of my patients but do not originate in the body.
“‘These physical disorders,’ the doctor concluded, ‘are merely symptoms of some other kind of trouble.’ . . .
“There is another part of us, not so tangible, but quite as real as our physical body. This intangible part of us is described as mind, emotion, intellect, temperament, and many other things. Very seldom is it described as spiritual.
“But there is a spirit in man; to ignore it is to ignore reality. There are spiritual disorders, too, and spiritual diseases that can cause intense suffering.
“The body and the spirit of man are bound together. Often, very often, when there are disorders, it is very difficult to tell which is which” (in Conference Report, Oct. 1977, p. 89; or Ensign, Nov. 1977, p. 59).
We are told that “Satan had gotten great hold upon the hearts of the people of the city of Ammonihah” (Alma 8:9). In spite of the powerful preaching of Alma and Amulek and the conversion of Zeezrom and others, the majority of the people rejected their last chance for averting destruction, putting to death those who had been converted. In their wickedness, the people haughtily told Alma, “We will not believe thy words if thou shouldst prophesy that this great city should be destroyed in one day” (Alma 9:4). Alma 16:1–11 tells how this mocking taunt was literally fulfilled and the people were utterly destroyed in one day.
How many years did it take for Alma and those who assisted him in preaching the word of God to establish the people in the ways of truth once more? (compare Alma 4:20 with Alma 16:21).
■ On what basis are men foreordained to receive the priesthood?
■ Why does the Lord sometimes allow innocent people to suffer at the hands of wicked people? (see Alma 14:9–11, 60:13, D&C 136:39).
■ What was the key ingredient in the spiritual healing of Zeezrom and Alma? (see Alma 15:5–11, 36:17–19).
■ Amulek gave up much for the gospel (see Alma 15:16). Even though you may not be called upon to give up as much, what are some things you might be asked to sacrifice?
The account of the missionary labors of the sons of Mosiah is an example of how servants of the Lord can successfully bring souls unto him.
Alma met the sons of Mosiah as they were returning from their highly successful, fourteen-year mission to the Lamanites. Mormon explained why the sons of Mosiah were such successful missionaries: “They had the spirit of prophecy, and the spirit of revelation, and when they taught, they taught with power and authority of God” (Alma 17:3). Mormon also explained how the sons of Mosiah became successful missionaries:
Later in the account Ammon declared that “the field was ripe” and ready to be harvested (Alma 26:5). It is not surprising, then, that the efforts and sacrifices of the sons of Mosiah succeeded in bringing thousands of Lamanites into the Church and provided such marvelous experiences.
Why did the sons of Mosiah want to share the gospel with a people who hated and despised them? (see Alma 17:9–12, 16; see also Mosiah 28:1–3).
When the sons of Mosiah prayed for success in their mission to the Lamanites, the Lord told them to “be patient in long-suffering and afflictions” (Alma 17:11). What did the Lord say was the purpose for this? Often our sincere love for people and our good example can do more to interest them in the gospel than what we might say.
Mormon’s statement that the work undertaken by the sons of Mosiah “was great, for they had undertaken to preach the word of God to a wild and a hardened and a ferocious people” was no exaggeration (Alma 17:14). After Nephi and his people separated themselves from the people of Laman and Lemuel, the Lamanites fell deeper and deeper into darkness. Nephi reported that the Lamanites became “an idle people, full of mischief and subtlety” (2 Nephi 5:24). Enos reported that “they became wild, and ferocious, and a blood-thirsty people, full of idolatry and filthiness” (Enos 1:20), and his son Jarom wrote that the Lamanites “loved murder and would drink the blood of beasts” (Jarom 1:6).
There are indications, however, that the Lord had begun to prepare the Lamanites to accept the gospel. They had interaction with various Nephite groups such as Zeniff’s colony, and even apostate groups like the Amulonites (the wicked priests of Noah), and were taught many things, including the Nephite language (see Mosiah 24:1–7). Such teachings may have provided an initial preparation for the Lamanites that later led the way to their conversion by the sons of Mosiah.
“I’ve seen courage in the military. I’ve witnessed courage in the classrooms of learning and the factories of industry. Never have I observed its beauty more radiant than reflected from the service of a missionary. As a member of the Missionary Executive Committee of the Church, I often interview prospective missionaries who have physical impairments or other shortcomings. In considering the recommendation of one such candidate, the bishop of the ward had written: ‘Brother ________ is badly scarred due to an automobile accident. However, if courage will help, he’ll lead the lot.’ I made an appointment to visit with the lad. My initial reaction upon meeting him was one of mixed surprise and pity. His face was badly scarred. He had been trapped in a burning automobile. Gone were his eyebrows, eyelashes, portions of his nose and face. ‘Son,’ I responded, ‘if you were in the mission field, there would be those who would reject your message and you may feel that they were rejecting you. This would be unbearable.’
“‘Brother Monson,’ he replied, ‘I have become accustomed to that challenge. It doesn’t bother me anymore. I so much want to serve the Lord and to preach the gospel. Please let me be called.’ The courage of his spirit bore witness to me of his faith. He received a call. After two years of outstanding missionary activity, his president wrote, upon the occasion of his honorable release:
“‘The bearer of this letter has served in this mission for two years. He has been one of the finest missionaries in our mission over the whole time that he has been here. He has been effective as a leader, as a proselyting missionary, as the liaison between the mission office and the several stakes in which he has served, and in all respects his performance has been without flaw.
“‘He has handled his personal problem, his severe scarring, in a way which has discouraged or affronted no one. It has been on a basis that “this is my problem; don’t worry about it.”
“‘We love him dearly. We are grateful for his services; and if you have any more just like him, send them along.’” (Thomas S. Monson, Pathways to Perfection, pp. 145–46).
Those who do not have the Spirit of the Lord are unable to discern the workings of God. The Apostle Paul taught that “the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned” (1 Corinthians 2:14). On the day of Pentecost many of the Jews thought the disciples were drunk (see Acts 2:1–13), and some of the people in Enoch’s day took Enoch for a wild man (see Moses 6:38). The reactions of the Lamanites when they saw Ammon and the household of King Lamoni in a trance, overpowered by the Spirit, were similar.
Alma 19:33 shows one of the clearest evidences of conversion. What is this evidence of true conversion?
The Lord guided Ammon in meeting King Lamoni’s father. Why was it better for Ammon to meet King Lamoni’s father the way he did rather than in his father’s own land? Besides Ammon’s physical strength, what else about him impressed King Lamoni’s father? (see Alma 20:26–27). Ammon, with the help of the Lord, set up a true teaching moment by the way he acted in a crisis.
Note in verse 29 how the brethren of Ammon kept the Lord’s counsel given in Alma 17:11.
“The Amalekites were a sect of Nephite apostates whose origin is not given. Very early in the days of the Republic they had affiliated with the Lamanites, and with them, as we have noted, built a large city which they called Jerusalem. They were exceedingly crafty and hard-hearted. They, a short time afterward, led in the massacres of the Christian Lamanites, or people of Anti-Nephi-Lehi. In later years, the Lamanite commanders were in the habit of placing them in high positions in their armies, evidently because of their greater force of character, their intense hatred of their former brethren, and also their more wicked and murderous disposition. In the Sacred Record they are generally associated with the Zoramites and Amulonites.
“The Amulonites were the descendants of Amulon and his associate wicked priests of King Noah. They were Nephites on their father’s side, and Lamanites on their mother’s, but by association and education, were of the latter race.
“Many of them, however, were displeased with the conduct of their fathers and took upon themselves the name of Nephites, and were considered among that people ever after. Of those who remained Amulonites, many became followers of Nehor and were scattered in the Lands of Amulon, Helam, and Jerusalem, all of which appear to have been districts in the same region of country. It is recorded of them that not one repented and received the Gospel Message that was preached by the sons of King Mosiah; on the contrary, they became leaders in the persecution carried on against the suffering people of Anti-Nephi-Lehi” (George Reynolds and Janne M. Sjodahl, Commentary on the Book of Mormon, 3:290).
The order of the Nehors began with the anti-Christ named Nehor (see Alma 1:1–16). Alma 21:6–8 illustrates some of their false beliefs:
The ruins of Ammonihah were called Desolation of Nehors because it had been the teachings of the order of the Nehors that hardened the hearts of the people of Ammonihah to the point where they were destroyed (see Alma 16:11). The efforts of Aaron and his brethren to preach the word of God to a people following the same beliefs shows how very committed these missionaries were to the Lord.
Alma 21:19–23 describes one of the purposes of government—to allow the free exercise of religious worship.
Aaron needed some common understanding from which to start teaching the gospel to King Lamoni’s father. The Lamanites believed in a Great Spirit who had created all things (see Alma 22:11), so Aaron began with this basic principle in teaching the king.
Concerning the Lamanite’s belief in the Great Spirit, Elder Bruce R. McConkie said: “According to Lamanite traditions, God is the Great Spirit. It is obvious that by this designation the Lamanites had in mind a personal being, for King Lamoni mistakenly supposed that Ammon was the Great Spirit. (Alma 18:2–28; 19:25–27.) Both Ammon and Aaron, using the same principle of salesmanship applied by Paul on Mars Hill (Acts 17:22–31), taught that the Great Spirit was the God who created the heavens and the earth. (Alma 18:8–29; 22:8–11.)” (Mormon Doctrine, p. 340).
President Ezra Taft Benson used the example of King Lamoni’s father to explain that we must forsake sin to know the Savior and receive joy:
“I cite for you an example of a man whose life was changed to a more Christlike life after he earnestly desired such a change and sought the Lord’s help.
“Lamoni’s father was a king who had bitter enmity toward the Nephites. A great missionary by the name of Aaron—one of the sons of Mosiah—had come to the Lamanite nation to bring them the gospel. He proceeded to the king’s home and subsequently engaged him in a gospel discussion about the purpose of life. Once the king became receptive to his message, Aaron taught him about Christ, the plan of salvation, and the possibility of eternal life.
“This message so impressed the king that he asked Aaron, ‘What shall I do that I may have this eternal life of which thou hast spoken? Yea, what shall I do that I may be born of God, having this wicked spirit rooted out of my breast, and receive his Spirit, that I may be filled with joy’ (Alma 22:15).
“Aaron instructed him to call upon God in faith to help him repent of all his sins. The king, anxious for his own soul, did as Aaron instructed:
“‘O God,’ he prayed, ‘Aaron hath told me that there is a God; and if there is a God, and if thou art God, wilt thou make thyself known unto me, and I will give away all my sins to know thee’ (Alma 22:18; italics added).
“Now I want you, my brethren, to hear again this humble man’s words: ‘I will give away all my sins to know thee.’
“Brethren, each of us must surrender our sins if we are to really know Christ. For we do not know Him until we become like Him. There are some, like this king, who must pray until they, too, have ‘a wicked spirit rooted’ from them so they can find the same joy” (in Conference Report, Oct. 1983, pp. 62–63; or Ensign, Nov. 1983, p. 43).
■ What were some of the things that the sons of Mosiah did that helped them become successful missionaries? (see Alma 17:2–3, 5, 9–13).
■ Read Alma 18:8–10. Notice how Ammon fulfilled his position as a servant to King Lamoni. How can this example be applied in your life?
■ What are some of the things we must do to receive eternal life? (see Alma 22:15–16).
Even in the midst of war and persecution, righteous participants received unspeakable joy and happiness because of the harvest of souls brought to God through missionary work.
Note in Alma 23:8–13 the extent of the missionary success of Ammon and his brethren. Those converted Lamanites were blessed “to be a very industrious people; . . . and the curse of God did no more follow them” (v. 18).
Speaking about the missionary work yet to be done and the blessings that will come to those nations and people who accept the gospel, President Spencer W. Kimball said:
“If we are to fulfill the responsibility given to us by the Lord on the Mount of Olives to go into all the world and preach the gospel to every creature, then we will need to open the doors to these nations. . . . We’ve hardly scratched the surface. We need far more missionaries, and we need more countries that will think of us as being their friends and will give us an opportunity to come into their nations and give to their people the finest thing in the world—the gospel of Christ—which can be their salvation and their great happiness.
“. . . We will make them good citizens, we will make them good souls, and we will make them happy and joyous” (in Conference Report, Oct. 1978, p. 66; or Ensign, Nov. 1978, pp. 45–46).
“When the Prophet [Joseph Smith] had ended telling how he had been treated [by apostates], Brother Behunnin remarked: ‘If I should leave this Church I would not do as those men have done: I would go to some remote place where Mormonism had never been heard of[,] settle down, and no one would ever learn that I knew anything about it.’
“The great Seer immediately replied: ‘Brother Behunnin, you don’t know what you would do. No doubt these men once thought as you do. Before you joined this Church you stood on neutral ground. When the gospel was preached good and evil were set before you. You could choose either or neither. There were two opposite masters inviting you to serve them. When you joined this Church you enlisted to serve God. When you did that you left the neutral ground, and you never can get back on to it. Should you forsake the Master you enlisted to serve it will be by the instigation of the evil one, and you will follow his dictation and be his servant.’
“He emphasized the fact that a man or woman who had not taken sides either with Christ or belial could maintain a neutral position, but when they enlisted under either the one or the other they left the neutral ground forever” (Daniel Tyler, in “Recollections of the Prophet Joseph Smith,” Juvenile Instructor, 15 Aug. 1892, p. 492).
Alma 25:1–12 records the fulfillment of Abinadi’s prophecy regarding the wicked priests of Noah (see Mosiah 17:15–20). Note how events developed naturally and led to the destruction of Ammonihah (see Alma 25:1–2).
The converted Lamanites understood, as did the righteous Nephites, that salvation did not come through obedience to the law of Moses alone (see Alma 25:16; see also Mosiah 13:27–33). The converted Lamanites understood that the law of Moses served an important purpose until the Savior completed his mission in mortality. Through observance of the law of Moses, these Lamanites could look forward to the coming of Christ, with the law serving as a type, or representation, of Christ and his mission. Thus they kept the law of Moses because they had been commanded to do so, and by living with faith in Christ they received a remission of their sins.
One of the great lessons that emerges from this section of the Book of Mormon is that God always keeps his promises. In Alma 25:17 Mormon recorded that God had “verified his word unto [the sons of Mosiah] in every particular.” The Lord had told King Mosiah that many would believe his sons’ teachings and that He would deliver them “out of the hands of the Lamanites” (Mosiah 28:7). For the fulfillment of these promises see Alma 17:4, 35–39; 19:22–23; 26:1–4.
The word sheaves means quantities of stalks and heads of grain bound together. Ammon’s mention of sheaves in Alma 26:5 refers to the converts brought into the Church by those faithful missionaries who had thrust in their sickle.
We each owe our membership in the Church to the faithfulness of others. Note these grateful words of President David O. McKay:
“A short time ago, I stood in a little room in Wales, in which my mother was born 102 years before, the room so small that the six-foot bed covers the entire width, and its length is barely two feet longer than it is wide, and the old rafters just two feet above my head, so about eight feet high. But my thoughts on that occasion have been sacred to me. I share one or two with you.
“I thought, as Sister McKay and I stood in that small bedroom, how different life would be now if two humble elders had not knocked at that door a hundred years ago! And how different life would be if my mother’s father and mother had not accepted that message! I looked around the village and found descendants of others who heard it at that time, descendants of some who ridiculed my grandfather and grandmother for having accepted the truth; and they made light of their religion, scoffed at them and ostracized them for having accepted Mormonism. I realized how unenlightened those neighbors were when they condemned my grandparents. . . .
“. . . Father’s folk were way up in the north of Scotland. It was only through the gospel that Father and Mother met. So I expressed gratitude, as I sensed it probably never so keenly before, as we stood in that little room, six by eight” (Gospel Ideals, pp. 122–23).
Ammon felt great joy in the conversion of his Lamanite brethren. He recognized that it was God’s power that brought about their conversion and that he and his missionary brethren were merely instruments in God’s hands in doing the Lord’s work.
Brigham Young said the following regarding the Lord’s power in conversion: “I had only traveled a short time to testify to the people, before I learned this one fact, that you might prove doctrine from the Bible till doomsday, and it would merely convince a people, but would not convert them. You might read the Bible from Genesis to Revelation, and prove every iota that you advance, and that alone would have no converting influence upon the people. Nothing short of a testimony by the power of the Holy Ghost would bring light and knowledge to them—bring them in their hearts to repentance. Nothing short of that would ever do. You have frequently heard me say that I would rather hear an Elder, either here or in the world, speak only five words accompanied by the power of God, and they would do more good than to hear long sermons without the Spirit. This is true, and we know it” (Discourses of Brigham Young, p. 330).
President Joseph Fielding Smith said:
“There are in the gospel such things as mysteries. A mystery is, of course, some truth which is not understood. All the principles of the gospel and all truth pertaining to the salvation of men are simple when understood. Until it is understood, however, a simple truth may be a great mystery.
“Gospel truths appeal more to the spirit, that is, they are spiritually discerned. A man may know a thing to be true by the teaching of the Spirit, but he may not be able to explain it to others. This may not be in keeping with modern worldly teaching, but it is true nevertheless. Revelations through the Spirit of the Lord, many times, cannot be explained. . . .
“The best educated man in the world may not be able to comprehend the simple truths of the gospel because his soul is not in tune; he has not been enlightened by the Spirit of the Lord. He, therefore, fails to see and feel the significance of these principles. . . .
“To understand spiritual things, a man must have spiritual discernment, that is, guidance by the Holy Ghost. For this reason we are confirmed and receive the gift of the Holy Ghost” (Doctrines of Salvation, 1:296–97).
The death of the body is not the worst thing that can happen to a person. The Lord said: “Thou shalt live together in love, insomuch that thou shalt weep for the loss of them that die, and more especially for those that have not hope of a glorious resurrection” (D&C 42:45).
The Prophet Joseph Smith taught: “The only difference between the old and young dying is, one lives longer in heaven and eternal light and glory than the other, and is freed a little sooner from this miserable, wicked world” (History of the Church, 4:554).
He later said:
“More painful to me are the thoughts of annihilation than death. If I have no expectation of seeing my father, mother, brothers, sisters and friends again, my heart would burst in a moment, and I should go down to my grave.
“The expectation of seeing my friends in the morning of the resurrection cheers my soul and makes me bear up against the evils of life. It is like their taking a long journey, and on their return we meet them with increased joy” (History of the Church, 5:362).
Mormon often used the phrase “thus we see” when he desired to impress a lesson upon his readers (see Alma 24:19, 27; 28:13–14; 30:60). At the end of his recital of the missionary labors of the sons of Mosiah and the subsequent battles between the Lamanites and the Nephites, Mormon emphasized two main points:
1. There is a great inequality of man due to sin, transgression, and the power of the devil. Satan devises cunning plans to ensnare the hearts of men and lead them to destruction (see Alma 28:13).
2. There is a great need for righteous men to labor diligently in the vineyards of the Lord and lead men back to God (see v. 14).
Alma’s desire to preach and “cry repentance unto every people” (Alma 29:1) was a normal one for a man who loved the souls of men. He had tasted the fruits of the gospel and desired that all men should partake of it. But Alma also knew that God allots to men “all that he seeth fit that they should have” (v. 8). Elder Henry D. Moyle said:
“I believe that we, as fellow workers in the priesthood, might well take to heart the admonition of Alma and be content with that which God hath allotted us. We might well be assured that we had something to do with our ‘allotment’ in our pre-existent state. This would be an additional reason for us to accept our present condition and make the best of it. It is what we agreed to do. . . .
“. . . We had our own free agency in our pre-mortal existence, and whatever we are today is likely the result of that which we willed to be heretofore” (in Conference Report, Oct. 1952, p. 71).
■ Why did the Amalekites and the Amulonites not join the Church? (see Alma 23:14, 24:29–30).
■ What evidence is there that many of the Lamanites were truly converted? (see Alma 24:12–27).
In Alma 30–33 you will read of the confrontation between the prophet Alma and the anti-Christ Korihor. You will also learn about the apostate Zoramites and the mission to reclaim them. Of particular significance is Alma’s discourse on faith.
“The Book of Mormon exposes the enemies of Christ. It confounds false doctrines and lays down contention. (See 2 Ne. 3:12.) It fortifies the humble followers of Christ against the evil designs, strategies, and doctrines of the devil in our day. The type of apostates in the Book of Mormon are similar to the type we have today. God, with his infinite foreknowledge, so molded the Book of Mormon that we might see the error and know how to combat false educational, political, religious and philosophical concepts of our time” (Ezra Taft Benson, in Conference Report, Apr. 1975, pp. 94–95; or Ensign, May 1975, p. 64).
“An antichrist is an opponent of Christ; he is one who is in opposition to the true gospel, the true Church, and the true plan of salvation. (1 John 2:19; 4:4–6.) He is one who offers salvation to men on some other terms than those laid down by Christ. Sherem (Jac. 7:1–23), Nehor (Alma 1:2–16), and Korihor (Alma 30:6–60) were antichrists who spread their delusions among the Nephites” (Bruce R. McConkie, Mormon Doctrine, p. 39).
Alma 30:7–11 discusses how civil law relates to agency. Each person is endowed by God with the right to choose his own beliefs. Civil law should ensure that each person has this right. Civil law should also protect a person from those who would deprive him of this agency. Under Nephite law Korihor was free to believe and speak what he desired as long as he did not deprive others of their right to do the same.
Brigham Young taught that even in the Millennium, when all shall bow before Christ and accept him as King, people will still be allowed to have agency and choose how they wish to worship:
“They will ask, ‘If I bow the knee and confess that he is that Saviour, the Christ, to the glory of the Father, will you let me go home and be a Presbyterian?’ ‘Yes.’ ‘And not persecute me?’ ‘Never.’ ‘Won’t you let me go home and belong to the Greek Church?’ ‘Yes.’ ‘Will you allow me to be a Friend Quaker, or a Shaking Quaker?’ ‘O yes, anything you wish to be, but remember that you must not persecute your neighbors, but must mind your own business, and let your neighbors alone, and let them worship the sun, moon, a white dog, or anything else they please, being mindful that every knee has got to bow and every tongue confess. When you have paid this tribute to the Most High, who created you and preserves you, you may then go and worship what you please, or do what you please, if you do not infringe upon your neighbors.’” (in Journal of Discourses, 2:317).
Brigham Young also taught that the kingdom of God will be the means of protecting this freedom of worship (see Journal of Discourses, 6:344–45).
“Korihor insisted on a strictly rational and scientific approach to all problems, anything else being but ‘the effect of a frenzied mind’ (Alma 30:13–16); he crusaded against the tyranny of ancient traditions and primitive superstitions, which led people to believe things which just ‘are not so,’ (Alma 30:16), calling for an emancipation from ‘the silly traditions of their fathers.’ (Alma 30:31.) He called for a new morality with the shedding of old inhibitions (Alma 30:17–18, 25.) He called for economic liberation from priestly exploitation (Alma 30:27), demanding that all be free to ‘make use of that which is their own.’ (Alma 30:28.) He preached a strict no-nonsense naturalism: ‘. . . when a man died, that was the end thereof,’ (Alma 30:18), and its corollary, which was a strict materialism: ‘. . . therefore every man fared in this life according to the management of the creature. . . .’ (Alma 30:17.) From this followed a clear-cut philosophy of laissez-faire: ‘Therefore every man prospereth according to his genius, and . . . every man conquered according to his strength,’ with right and wrong measured only by nature’s iron rule of success and failure: ‘. . . and whatsoever a man did was no crime.’ (Alma 30:17.) It was survival of the fittest applied to human behavior, and the removal of old moral and sentimental restraints was good news to many people, causing them to lift up their heads in their wickedness, yea, leading many away . . . to commit whoredoms. . . .’ (Alma 30:18.) Along with his attitude of emancipation Korihor cultivated a crusading zeal and intolerance of any opposition which has been thoroughly characteristic of his school of thought in modern times, calling all opposition ‘foolish’ (Alma 30:13–14), ‘silly’ (Alma 30:31), and the evidence of frenzied and deranged minds. (Alma 30:16.) And while for Alma a free society was one in which anybody could think and say whatever he chose (Alma 30:7–12), for Korihor the only free society was one in which everyone thought exactly as he thought (Alma 30:24)—which was also the liberal gospel of Huxley, Dewey, Marx, et al.
“The philosophy of Korihor with its naturalism, materialism, and moral relativism, is the prevailing philosophy of our own day, as was foreseen in the Book of Mormon: ‘Yea . . . there shall be great pollutions upon the face of the earth . . . when there shall be many who will say, Do this, or do that, and it mattereth not, for the Lord will uphold such at the last day. But wo unto such for they are in the gall of bitterness and in the bonds of iniquity.’ (Mormon 8:31.) Enormously proud of their accomplishments, ‘the Gentiles are lifted up in the pride of their eyes, and have stumbled, because of the greatness of their stumbling block.’ (2 Nephi 26:20.) Their own expertise is the highest court of appeal, as they ‘preach up unto themselves their own wisdom and their own learning, that they may get gain and grind upon the faces of the poor.’ (2 Nephi 26:20.) The theologians ‘set themselves up for a light unto the world, that they may get gain and praise of the world,’ (2 Nephi 20:29), as they ‘contend one with another . . . teach with their learning, and deny the Holy Ghost. . . .’ (2 Nephi 28:4.)” (Hugh Nibley, Since Cumorah, pp. 416–18).
Imputing evil motives to Church leaders as Korihor did (see Alma 30:23–28) was also used by the wicked Nephites in discounting the prophecies of Samuel the Lamanite (see Helaman 16:21). Korihor then denounced the Fall, the Atonement, and revelation—some of the most basic doctrines of the kingdom of God.
The word blaspheme, as used in Alma 30:30, means to speak evil of or to revile against God.
Note how Alma explained to Korihor that one of the evidences of the truthfulness of the gospel was the joy it produced in the hearts of the people (see vv. 34–35).
The Prophet Joseph Smith taught the following about seeking signs: “I will give you one of the Keys of the mysteries of the Kingdom. It is an eternal principle, that has existed with God from all eternity: That man who rises up to condemn others, finding fault with the Church, saying that they are out of the way, while he himself is righteous, then know assuredly, that that man is in the high road to apostasy; and if he does not repent, will apostatize, as God lives. The principle is as correct as the one that Jesus put forth in saying that he who seeketh a sign is an adulterous person; and that principal is eternal, undeviating, and firm as the pillars of heaven; for whenever you see a man seeking after a sign, you may set it down that he is an adulterous man” (Teachings of the Prophet Joseph Smith, pp. 156–57).
Alma first asked Korihor to give evidence that God did not exist, and Korihor could not give this evidence (see Alma 30:40). Alma then gave the following evidence for God’s existence: Alma’s own personal testimony (see v. 39), the testimonies of members of the Church (see v. 44), the testimonies of the prophets (see v. 44), the earth and all things upon it (see v. 44), the order of the universe (see v. 44).
Speaking of the last two evidences, Elder Gordon B. Hinckley said:
“Can any man who has walked beneath the stars at night, can anyone who has seen the touch of spring upon the land doubt the hand of divinity in creation? So observing the beauties of the earth, one is wont to speak as did the Psalmist: ‘The heavens declare the glory of God; and the firmament sheweth his handywork. Day unto day uttereth speech, and night unto night sheweth knowledge.’ (Ps. 19:1–2.)
“All of beauty in the earth bears the fingerprint of the Master Creator” (in Conference Report, Apr. 1978, p. 90; or Ensign, May 1978, p. 59).
After being struck dumb, Korihor admitted that he knew there was a God, but that the devil had deceived him (see Alma 30:52–53). It is interesting that Sherem, another anti-Christ, had also admitted that he had been deceived by the power of the devil (see Jacob 7:16–20). How did the devil deceive Korihor? (see Alma 30:53). Does Satan have the power to appear as an angel? (see 2 Corinthians 11:14, 2 Nephi 9:9, D&C 128:20). Why was Korihor unable to detect the devil?
“No man knows the spirit of the devil, and his power and influence, but by possessing intelligence which is more than human, and having unfolded through the medium of the Priesthood the mysterious operations of his devices; without knowing the angelic form, the sanctified look and gesture, and the zeal that is frequently manifested by him for the glory of God, together with the prophetic spirit, the gracious influence, the godly appearance, and the holy garb, which are so characteristic of his proceedings and his mysterious windings.
“A man must have the discerning of spirits before he can drag into daylight this hellish influence and unfold it unto the world in all its soul-destroying, diabolical, and horrid colors; for nothing is a greater injury to the children of men than to be under the influence of a false spirit when they think they have the Spirit of God” (Smith, Teachings, p. 205).
Alma 30:53 unmasks Korihor’s real reason for teaching that there was no God. Korihor explained that he taught what he did because it was “pleasing unto the carnal mind” (v. 53). The word carnal refers to the sensual and worldly desires of man, such as lust and greed, which are contrary to godliness. Why do morality and other virtues often no longer seem important when a belief in God is taken away?
The Nephites feared that the Zoramites would incite the Lamanites to war, which is what actually happened later (see Alma 35:10–11, 43:4–10). This happens in modern times as well. Leaders in power want war for their own wicked purposes, so they stir up their people through hate campaigns and propaganda to the point where they will go to war.
We do not have much information on the origin of the Zoramites. Alma 30:59 indicates that the Zoramites had dissented from the Nephites under the leadership of a man named Zoram. The following is a summary of what we know about their apostate condition:
They did not observe the law of Moses (see Alma 31:9).
They had forsaken daily prayer (see v. 10).
They perverted the ways of the Lord (see v. 11).
They built synagogues for the purpose of worshiping one day a week (see v. 12).
They built a prayer stand from which they offered the same prayer (see vv. 13–18).
They believed God was and would always be a spirit (see v. 15).
They believed the traditional beliefs of the Nephites were false (see v. 16).
They believed there would be no Christ (see v. 16).
They believed they were chosen to be the elect of God (see vv. 16–17).
When Alma saw the apostate condition of the Zoramites he knew what their problem was. According to verses 24–29, why do people often invent their own forms of worship?
Note in verses 30–35 Alma’s prayer for his companions and the success of their mission. It was during this mission that Alma’s son Corianton fell to the seductive temptations of the harlot Isabel (see Alma 39:2–3).
Alma 32 contains one of the most significant discourses on the doctrine of faith found anywhere in the scriptures. The Zoramites had been living in a state of apostasy and had been taught false doctrine; therefore, Alma taught those spiritually immature listeners the first steps in developing faith. Despite the simplicity of its presentation, the concepts taught in this discourse are profound.
Alma’s discourse on faith provides a clear view of the kind of faith every Church member should have. Alma’s approach is spiritually, intellectually, and scientifically appealing:
A. Hypothesis—
1. There are unseen realities—things not seen, but true (see Alma 32:21).
2. “If ye have faith ye hope for things which are not seen, which are true” (v. 21), but you do not have a perfect knowledge of them. By perfect knowledge Alma seems to mean knowledge gained through one’s own experiences (see vv. 17–18, 21, 26, 33–34). The person who operates from a basis of faith is willing to accept a different kind of evidence than that gained through the senses. Paul taught that “faith is the assurance of things hoped for, the evidence of things not seen” (JST, Hebrews 11:1). Alma promised that if a person would experiment upon the word he would have special experiences of his own and thus come to a perfect knowledge of its goodness (see Alma 32:33–34).
3. A person cannot at first be sure of the truth of unseen realities. He must begin with faith, and faith is not to have that perfect knowledge (see v. 26).
4. A particle of faith, even a desire to believe, if planted in the heart and nourished properly, can grow into knowledge of the unseen (see v. 27).
B. Experiment—
1. Compare the word of God to a seed (see v. 28).
2. Plant the seed in your heart, not just in your head (see v. 28).
3. Do not cast the seed out by unbelief or resist the Spirit of the Lord that accompanies it (see v. 28).
4. If the seed begins to swell within you and enlarges your soul and enlightens your understanding, it is good; if it does not, it is bad and should be cast away (see vv. 28–32).
C. Conclusions—
1. If the seed begins to grow, faith in its goodness becomes dormant; you know the seed is good (see vv. 33–35).
2. If the seed begins to grow, additional nourishment and care will cause the seed to become a tree that brings forth fruit (see vv. 36–37).
3. If the seed or the tree is neglected, it will wither. This does not mean that the seed was not good. It means that your spiritual ground is barren and unproductive. In other words, the experiment did not fail; you failed the experiment, and you can not enjoy the fruit (see vv. 38–40).
4. If the tree is nourished with diligence, patience, and continuing faith it will spring up “unto everlasting life” (v. 41) and enable you to “pluck the fruit thereof, which is most precious, which is sweet above all that is sweet, and which is white above all that is white, yea, and pure above all that is pure” (v. 42).
“Faith, to be faith, must center around something that is not known. Faith, to be faith, must go beyond that for which there is confirming evidence. Faith, to be faith, must go into the unknown. Faith, to be faith, must walk to the edge of the light, and then a few steps into the darkness. If everything has to be known, if everything has to be explained, if everything has to be certified, then there is no need for faith. Indeed, there is no room for it.
“The prophet Alma said: ‘Yea, there are many who do say: If thou wilt show unto us a sign from heaven, then we shall know of a surety; then we shall believe. Now I ask, is that faith? Behold, I say unto you, Nay; for if a man knoweth a thing he hath no cause to believe, for he knoweth it. . . . And now as I said concerning faith—faith is not to have a perfect knowledge of things; therefore if ye have faith ye hope for things which are not seen, which are true.’ (Alma 32:17–18, 21.)
“There are two kinds of faith. One of them functions ordinarily in the life of every soul. It is the kind of faith born by experience; it gives us certainty that a new day will dawn, that spring will come, that growth will take place. It is the kind of faith that relates us with confidence to that which is scheduled to happen. . . .
“There is another kind of faith, rare indeed. This is the kind of faith that causes things to happen. It is the kind of faith that is worthy and prepared and unyielding, and it calls forth things that otherwise would not be. It is the kind of faith that moves people. It is the kind of faith that sometimes moves things. Few men posses it. It comes by gradual growth. It is a marvelous, even a transcendent, power, a power as real and as invisible as electricity. Directed and channeled, it has great effect.
“But faith must be faith. One man tried ‘experimenting’ with faith. He had spoken of his certainty that an event would transpire, and his desires were not brought to pass; the event he so much yearned for did not happen. Afterward, his bitter comment was, ‘Well, you see, it didn’t happen. I didn’t think it would.’
“In a world filled with skepticism and doubt, the expression ‘seeing is believing’ promotes the attitude, ‘You show me, and I will believe.’ We want all of the proof and all of the evidence first. It seems hard to take things on faith.
“When will we learn that in spiritual things it works the other way about—that believing is seeing? Spiritual belief precedes spiritual knowledge. When we believe in things that are not seen but are nevertheless true, then we have faith” (Boyd K. Packer, “What Is Faith?” in Faith, pp. 42–43).
“The gospel of the Lord Jesus Christ advises men to test its truths in human life. It approves distinctly of the experimental method. The Savior laid down the principle in a luminous statement: ‘My doctrine is not mine, but his that sent me. If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself.’ (John 7:16, 17) On another occasion He repeated the thought: ‘If I do not the works of my Father, believe me not. But if I do, though ye believe not me, believe the works.’ (John 10:37, 38) The words of the Apostle Paul, ‘Prove all things; hold fast that which is good.’ (1 Thessalonians 5:21), are of the same import. There is constant advice in the scriptures to let the effects of gospel living be evidence of its truth, as for example: ‘Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven’ (Matthew 5:16); or ‘Having your conversation honest among the Gentiles: that, whereas they speak against you as evil-doers, they may by your good works, which they shall behold, glorify God in the day of visitation.’ (1 Peter 2:12)
“Joseph Smith, the Prophet, recognized this method of testing truth. He read the words of James, ‘If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him’ (James 1:5); and, believing in God, he went into the grove to test the reality of the promise there made. Thus came the great First Vision” (John A. Widtsoe, Evidences and Reconciliations, pp. 26–27).
Alma 33 follows the same context as Alma 32. After hearing Alma’s discourse on faith, the Zoramites wanted to know “in what manner they should begin to exercise their faith” (Alma 33:1). Alma used the words of the prophets Zenos, Zenock, and Moses to support his contention that men must plant the seed before they can ever hope to reap its blessings. The seed Alma had in mind here was a belief in the coming life and in the mission of Christ.
“Cast about your eyes and begin to believe in the Son of God, that he will come to redeem his people, and that he shall suffer and die to atone for their sins; and that he shall rise again from the dead, which shall bring to pass the resurrection, that all men shall stand before him, to be judged at the last and judgment day, according to their works.
“And now, my brethren, I desire that ye shall plant this word in your hearts, and as it beginneth to swell even so nourish it by your faith. And behold, it will become a tree springing up in you unto everlasting life” (vv. 22–23).
Any person who is to be saved from sin must cast his eye upon the saving power of Jesus Christ. Just as the children of Israel needed to look upon the brazen serpent that Moses fashioned and raised upon a rod in order to be saved from the serpent’s deadly bite, we need to look to the Savior to be saved from the deadly effects of sin (see Numbers 21). The person who opens his eyes and looks upon the Lord will find it easy to recognize him as the divine source from which relief from sin comes.
■ Summarize Korihor’s false teachings (see Alma 30). How did Alma refute these teachings?
■ Compare Alma 31:14–18 to Alma 31:26–35. What differences do you see between the Zoramites’ prayer and Alma’s prayer?
■ Read Alma 32, and develop a formula for strengthening your testimony. What role do the scriptures play in this formula?
Amulek’s teachings can help you understand more completely the infinite Atonement and your responsibility to be worthy of it. Sacrifice is a vital part of the gospel for all who believe in the Savior and seek the full benefit of his atoning sacrifice.
The Lord said, “In the mouth of two or three witnesses shall every word be established” (D&C 6:28). Following Alma’s teachings to the Zoramites, Amulek rose to bear a second witness of the truth. His comments emphasized the atonement of Christ, the center of the gospel plan. Amulek taught that—
The sacrifice of Jesus Christ ended the practice of blood sacrifice for sin. The Savior said to the Nephites:
“Ye shall offer up unto me no more the shedding of blood; yea, your sacrifices and your burnt offerings shall be done away. . . .
“And ye shall offer for a sacrifice unto me a broken heart and a contrite spirit” (3 Nephi 9:19–20).
In place of the law of blood sacrifice, the Savior instituted the ordinance of the sacrament. This ordinance serves as a reminder of that “great and last sacrifice” (Alma 34:10). President J. Reuben Clark, Jr., explained:
“Under the new covenant that came in with Christ, the sinner must offer the sacrifice out of his own life, not by offering the blood of some other creature; he must give up his sins, he must repent, he himself must make the sacrifice and that sacrifice was calculated to reach out into the life of the sinner in the future so that he would become a better and changed man. . . .
“. . . Every sinner so repenting, every sinner so sorrowing for the past by an abandonment of the practices of the past, moves into a new world where, with proper covenants, he thrusts away out of his life the wrongs of the past” (“Meaning of the Peace of Which the Angels Spoke,” Church News, 24 Dec. 1960, p. 15).
“When the prophets speak of an infinite atonement, they mean just that. Its effects cover all men, the earth itself and all forms of life thereon, and reach out into the endless expanses of eternity” (Bruce R. McConkie, Mormon Doctrine, p. 64).
Amulek taught the Zoramites in 74 B.C., over one hundred years before Jesus would actually make the atoning sacrifice. But the people who lived before Christ did not have to wait for the Atonement to have it become effective in their lives. It was applied immediately if they exercised faith and repentance.
Those who truly desire repentance, willingly turn to the Lord, and forsake their sins find that the Savior immediately effects the plan of redemption in their behalf. A person might expect that it would necessitate years of repentance and sorrow to eradicate years of unrepented sin, but such is not the case. Great changes can be effected immediately through deep, heartfelt repentance (see Alma 15:3–11, 22:1–23, 36:11–20).
True repentance brings complete forgiveness. President Harold B. Lee stated:
“If the time comes when you have done all that you can to repent of your sins, whoever you are, wherever you are, and have made amends and restitution to the best of your ability; if it be something that will affect your standing in the Church and you have gone to the proper authorities, then you will want that confirming answer as to whether or not the Lord has accepted of you. In your soul-searching, if you seek for and you find that peace of conscience, by that token you may know that the Lord has accepted of your repentance. Satan would have you think otherwise and sometimes persuade you that now having made one mistake, you might go on and on with no turning back. That is one of the great falsehoods. The miracle of forgiveness is available to all of those who turn from their evil doings and return no more” (Stand Ye in Holy Places, p. 185).
“A man may receive the priesthood and all its privileges and blessings, but until he learns to overcome the flesh, his temper, his tongue, his disposition to indulge in the things God has forbidden, he cannot come into the celestial kingdom of God—he must overcome either in this life or in the life to come. But this life is the time in which men are to repent. Do not let any of us imagine that we can go down to the grave not having overcome the corruptions of the flesh and then lose in the grave all our sins and evil tendencies. They will be with us. They will be with the spirit when separated from the body.
“It is my judgment that any man or woman can do more to conform to the laws of God in one year in this life than they could in ten years when they are dead. The spirit only can repent and change, and then the battle has to go forward with the flesh afterwards. It is much easier to overcome and serve the Lord when both flesh and spirit are combined as one. This is the time when men are more pliable and susceptible. We will find when we are dead every desire, every feeling will be greatly intensified. When clay is pliable, it is much easier to change than when it gets hard and sets.
“This life is the time to repent. That is why I presume it will take a thousand years after the first resurrection until the last group will be prepared to come forth. It will take them a thousand years to do what it would have taken but three score years and ten to accomplish in this life.
“You remember the vision of the redemption of the dead as given to the Church through the late President Joseph F. Smith. President Smith saw the spirits of the righteous dead before their resurrection and the language is the same as one of the Prophet Joseph’s revelations—that they, the righteous dead, looked upon the absence of their spirits from their bodies as a bondage.
“I grant you that the righteous dead will be at peace, but I tell you that when we go out of this life, leave this body, we will desire to do many things that we cannot do at all without the body. We will be seriously handicapped, and we will long for the body, we will pray for that early reunion with our bodies. We will know then what advantage it is to have a body. . . .
“The point I have in mind is that we are sentencing ourselves to long periods of bondage, separating our spirits from our bodies, or we are shortening that period, according to the way in which we overcome and master ourselves” (Melvin J. Ballard, The Three Degrees of Glory, pp. 11–13).
Amulek told the Zoramites that to obtain eternal life they must do the following things: receive the Holy Ghost and take upon themselves the name of Christ (see Alma 34:38); humble themselves (see v. 38); worship God wherever they were (see v. 38); live in thanksgiving daily (see v. 38); pray continually (see v. 39); bear afflictions with patience (see vv. 40–41).
Speaking of ways in which we can cheat ourselves, President Spencer W. Kimball said:
“We may get angry with our parents, or a teacher, or the bishop, and dwarf ourselves into nameless anonymity as we shrivel and shrink under the venom and poison of bitterness and hatred. While the hated one goes on about his business, little realizing the suffering of the hater, the latter cheats himself.
“. . . To terminate activity in the Church just to spite leaders or to give vent to wounded feelings is to cheat ourselves” (Teachings of Spencer W. Kimball, pp. 242–43).
■ According to Amulek, what would happen if the Atonement had not been made? (see Alma 34:9).
■ Why was Christ the only one who could make an infinite atonement?
■ What do you think Amulek meant when he said, “Then cometh the night of darkness wherein there can be no labor performed”? (Alma 34:33).
Alma’s teachings to his sons could be the teachings of all concerned parents and teachers. Alma taught that wickedness never was true happiness and that joy comes through obedience to God. He also gave personal insights into the Atonement, the law of restoration, and the Judgment.
Most parents would rather their children accept wise counsel from the older generation than plunge ahead and repeat the mistakes of the past. Alma expressed this desire to his son Helaman when he said, “Hear my words and learn of me” (Alma 36:3).
Alma had been a member of a rising generation of young people who “did not believe the tradition of their fathers” (Mosiah 26:1). He had been “a very wicked and an idolatrous man . . . a man of many words, and did speak much flattery to the people; therefore he led many of the people to do after the manner of his iniquities” (Mosiah 27:8). Alma’s conversion after the visitation of an angel radically altered the direction of his life.
Alma wanted his sons to avoid the anguish of spirit he had suffered and to learn when they were young to keep God’s commandments (see Alma 37:35). He testified that the knowledge he had to share did not come through his own wisdom or even his own worthiness, but was revealed to him from God (see Alma 36:4–5).
“Some readers of the Book of Mormon have claimed there is a discrepancy in the accounts of the conversion of Alma as recorded in Mosiah 27:23 and Alma 36:10. It is true that one account mentions ‘two days and two nights’ and the other says ‘three days and three nights,’ but there is no apparent discrepancy because they are not referring to exactly the same thing. In the account in the book of Mosiah the time element clearly refers to the period of fasting by the priests; no exact length of time is indicated for Alma’s unconscious state. Note the major details of the account: After Alma was confronted by an angel and realized the enormity of his sins, he fell to the earth almost as if dead. Then he was carried to his father in this helpless condition. The father of Alma then called in the priests of the church and ‘after they had fasted and prayed for the space of two days and two nights, the limbs of Alma received their strength, and he stood up.’ (Mosiah 27:22–23. Italics added.) In the account in the book of Alma, however, the term ‘three days and three nights’ clearly refers to the total time Alma could not open his mouth nor use his limbs. (Alma 36:10.)” (Daniel H. Ludlow, A Companion to Your Study of the Book of Mormon, pp. 217–18).
Elder Spencer W. Kimball said:
“Young Alma was so deep in his sin that it was most difficult for him to humble himself toward repentance, but when his experiences broke down his resistance, softened his rebellion and overcame his stubbornness, he began to see himself in his true light and appraise his situation as it really was. His hard heart was softened. His repentance was being born. Listen to his words of confession. Though these words of Alma are used in this book in connection with other phases of the gospel, they are repeated here as an indication of conviction of guilt: [Alma 36:12–16.]
“Conviction brought ‘sorrow to repentance’ through torment-racking memory. His sin pains were exquisite and bitter. Alma had convinced himself” (The Miracle of Forgiveness, pp. 157–58).
For additional scriptural references to godly sorrow see 2 Corinthians 7:9–10, Mosiah 4:1–3, 3 Nephi 9:20, Mormon 2:12–14, and Moroni 9:25.
Alma entrusted Helaman with the keeping of the sacred records. Alma explained that the records had been kept so that people in succeeding ages might know of the mysteries contained in them (see Alma 37:4). Alma then explained how the records had already benefited the people:
They had “enlarged the memory of this people” (v. 8).
They had “convinced many of the error of their ways” (v. 8).
They had brought many “to the knowledge of their God unto the salvation of their souls” (v. 8).
They had helped to convince “thousands of the Lamanites of the incorrect tradition of their fathers” (v. 9).
They had brought those same Lamanites “unto repentance; that is, they brought them to the knowledge of the Lord their God, and to rejoice in Jesus Christ their Redeemer” (v. 9).
Alma also commanded Helaman to preserve the twenty-four plates of gold found by the people of King Limhi (see Mosiah 8:7–11). Through those records the Lord would reveal “the secret works of those people who [had] been destroyed” (Alma 37:21) and witness to future generations that he would “bring forth out of darkness unto light all their secret works and abominations; and except they repent [he would] destroy them from off the face of the earth” (v. 25).
The Lord said he would reveal those “secrets and abominations, unto every nation that shall hereafter possess the land” (v. 25). Why would the Lord do this? (see Ether 2:8–12). Alma 37:23 reveals that this unveiling of the secret works of darkness would be accomplished through the Lord’s servant Gazelem, by means of “a stone, which shall shine forth in darkness unto light.” The stone has reference to the interpreters called the Urim and Thummim (see vv. 21, 24, D&C 17:1; see also Bruce R. McConkie, Mormon Doctrine, pp. 307–8).
Alma specifically instructed Helaman not to record the secret oaths, covenants, agreements, and signs by which the secret combinations of past ages were perpetuated, lest others reading the sacred record should also start to use them (see Alma 37:27–29; see also Helaman 6:25–26). The American continent is a choice land and it is “cursed . . . forever and ever unto those workers of darkness and secret combinations, even unto destruction, except they repent before they are fully ripe” (Alma 37:31).
Alma said that Corianton had given in to two separate temptations. Corianton had boasted in his own wisdom and strength, and he had forsaken his ministry and fallen into immorality. To the bishops of the Church, President David O. McKay said:
“There are certain standards by which we should be guided in calling our missionaries. . . .
“. . . The most important standard is character. Let each one whom you interview sense the fact that he is going out as a representative. . . . Sit down with these young men and young women and say, ‘If you accept this call willingly, you go out as a trusted representative of the Church and of the Lord Jesus Christ.’ And to be trusted, young men, is a greater compliment than to be loved, and you cannot violate that trust. You are obligated to keep that trust between now and the time you go to the missionary home” (Gospel Ideals, p. 126).
“The doctrine of this Church is that sexual sin—the illicit sexual relations of men and women—stands, in its enormity, next to murder.
“The Lord has drawn no essential distinctions between fornication, adultery, and harlotry or prostitution. Each has fallen under His solemn and awful condemnation.
“You youths of Zion, you cannot associate in non-marital, illicit sex relationships, which is fornication, and escape the punishments and the judgments which the Lord has declared against this sin. The day of reckoning will come just as certainly as night follows day. They who would palliate this crime and say that such indulgence is but a sinless gratification of a normal desire, like appeasing hunger and thirst, speak filthiness with their lips. Their counsel leads to destruction; their wisdom comes from the Father of Lies.
“You husbands and wives who have taken on solemn obligations of chastity in the holy temples of the Lord and who violate those sacred vows by illicit sexual relations with others, you not only commit the vile and loathsome sin of adultery, but you break the oath you yourselves made with the Lord Himself before you went to the altar for your sealing. You become subject to the penalties which the Lord has prescribed for those who breach their covenants with Him” (Heber J. Grant, J. Reuben Clark, Jr., and David O. McKay, in Conference Report, Oct. 1942, p. 11).
Elder Spencer W. Kimball said:
“It is true that the great principle of repentance is always available, but for the wicked and rebellious there are serious reservations to this statement. For instance, sin is intensely habit-forming and sometimes moves men to the tragic point of no return. Without repentance there can be no forgiveness, and without forgiveness all the blessings of eternity hang in jeopardy. As the transgressor moves deeper and deeper in his sin, and the error is entrenched more deeply and the will to change is weakened, it becomes increasingly near-hopeless, and he skids down and down until either he does not want to climb back or he has lost the power to do so” (Miracle of Forgiveness, p. 117).
We are each making the record from which we shall be judged. The accounts are kept precisely, and the day will come when the Lord will “reveal the secret acts of men, and the thoughts and intents of their hearts” (D&C 88:109).
President Joseph F. Smith said: “May I say to you that in reality a man cannot forget anything? He may have a lapse of memory; he may not be able to recall at the moment a thing that he knows, or words that he has spoken; he may not have the power at his will to call up these events and words; but let God Almighty touch the mainspring of the memory, and awaken recollection, and you will find then that you have not even forgotten a single idle word that you have spoken!” (“A Sermon on Purity,” Improvement Era, May 1903, pp. 503–4).
“The meaning of the expression ‘cross yourself’ is clarified in other scriptures. For example, 3 Nephi 12:30 says: ‘For it is better that ye should deny yourselves of these things, wherein ye will take up your cross, than that ye should be cast into hell.’ In Matthew 16:24 the Savior says, ‘If any man will come after me, let him deny himself, and take up his cross, and follow me.’ Both of these scriptures indicate that to ‘cross yourself’ means to deny yourself. In the [Joseph Smith Translation] of the New Testament the Savior makes it absolutely clear that this is the meaning of the term: ‘And now for a man to take up his cross, is to deny himself all ungodliness, and every worldly lust, and keep my commandments’ (Matthew 16:26.)” (Ludlow, Companion to Your Study of the Book of Mormon, p. 223).
After the Zoramites refused to believe Alma’s teachings because of Corianton’s misconduct, the Spirit of the Lord told Alma, “Command thy children to do good, lest they lead away the hearts of many people to destruction” (Alma 39:12). People who might otherwise accept the gospel could decide instead to reject it because some Church members do not demonstrate in their lives the truth of the principles they teach. President Joseph Fielding Smith said:
“I think the greatest crime in all this world is to lead men and women, the children of God, away from the true principles. We see in the world today philosophies of various kinds, tending to destroy faith, faith in God, faith in the principles of the gospel. What a dreadful thing that is.
“The Lord says if we labor all our days and save but one soul, how great will be our joy with him; on the other hand how great will be our sorrow and our condemnation if through our acts we have led one soul away from this truth.
“He who blinds one soul, he who spreads error, he who destroys, through his teachings, divine truth, truth that would lead a man to the kingdom of God and to its fulness, how great shall be his condemnation and his punishment in eternity. For the destruction of a soul is the destruction of the greatest thing that has ever been created” (Doctrines of Salvation, 1:314).
All sins must be confessed to the Lord in prayer and to those sinned against. Sins which place one’s Church membership in jeopardy must also be confessed to the bishop. Elder Spencer W. Kimball said:
“When one has wronged another in deep transgression or in injuries of lesser magnitude, he, the aggressor, who gave the offense, regardless of the attitude of the other party, should immediately make amends by confessing to the injured one and doing all in his power to clear up the matter and again establish good feelings between the two parties” (Miracle of Forgiveness, p. 186).
Note that Corianton repented and returned to full activity and participation in the Church (see Alma 43:1–2).
How did Alma answer Corianton’s wondering about how so much could be known about the Savior prior to his appearance among men?
Alma said that he did not know if there was more than one time appointed for the resurrection of men, but that it did not matter because “all is as one day with God, and time only is measured unto men” (Alma 40:8; see also Abraham 3:4, 5:13). Our Father in Heaven has a different perspective of time than we do here in mortality. The Prophet Joseph Smith revealed that where God dwells all things “are manifest, past, present, and future, and are continually before the Lord” (D&C 130:7). The Prophet also said that the Lord “contemplated the whole of the events connected with the earth, pertaining to the plan of salvation, before it rolled into existence or ever ‘the morning stars sang together’ for joy; the past, the present, and the future were and are, with Him, one eternal ‘now’” (Teachings of the Prophet Joseph Smith, p. 220).
The tenure of mortal man in the finite world has brief and temporary limits attached to the whole of its scope, but God is eternal and unlimited. Paul said:
“Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands:
“They shall perish; but thou remainest; and they all shall wax old as doth a garment;
“And as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail” (Hebrews 1:10–12).
The spirits of the righteous are received into a state known as paradise: “a state of happiness, . . . a state of rest, a state of peace, where they shall rest from all their troubles and from all care, and sorrow” (Alma 40:12). However, Elder Orson Pratt noted one limitation to the happiness of those in paradise:
“When our spirits leave these bodies, will they be happy? Not perfectly so. Why? Because the spirit is absent from the body; it cannot be perfectly happy while a part of the man is lying in the earth. How can the happiness be complete when only a part of the redemption is accomplished? You cannot be perfectly happy until you get a new house. You will be happy, you will be at ease in paradise; but still you will be looking for a house where your spirit can enter, and act as you did in former times, only more perfectly, having superior powers. Consequently, all the holy men that have lived in days of old, have looked forward to the resurrection of their bodies; for then their glory will be complete” (in Journal of Discourses, 1:289–90).
The spirits of those who have not been righteous are received into a “spirit prison,” where they remain until they repent. Elder Bruce R. McConkie said:
“Before Christ bridged the gulf between paradise and hell—so that the righteous could mingle with the wicked and preach them the gospel—the wicked in hell were confined to locations which precluded them from contact with the righteous in paradise. . . .
“Now that the righteous spirits in paradise have been commissioned to carry the message of salvation to the wicked spirits in hell, there is a certain amount of mingling together of the good and bad spirits. Repentance opens the prison doors to the spirits in hell; it enables those bound with the chains of hell to free themselves from darkness, unbelief, ignorance, and sin. As rapidly as they can overcome these obstacles—gain light, believe truth, acquire intelligence, cast off sin, and break the chains of hell—they can leave the hell that imprisons them and dwell with the righteous in the peace of paradise” (Mormon Doctrine, p. 755).
There must be a partial judgment at death to determine into which state a spirit is received. Elder McConkie explained: “Death itself is an initial day of judgment for all persons, both the righteous and the wicked. When the spirit leaves the body at death, it is taken home to that God who gave it life, meaning that it returns to live in the realm of spiritual existence. (Eccles. 12:7.) At that time the spirit undergoes a partial judgment and is assigned an inheritance in paradise or in hell to await the day of the first or second resurrection” (Mormon Doctrine, p. 402).
Alma was unsure about the order of the Resurrection, but he gave it as his opinion that “the souls and the bodies are reunited, of the righteous, at the resurrection of Christ, and his ascension into heaven” (Alma 40:20). Concerning the first resurrection, President Joseph Fielding Smith said:
“While there was a general resurrection of the righteous at the time Christ arose from the dead, it is customary for us to speak of the resurrection of the righteous at the Second Coming of Christ as the first resurrection. It is the first to us, for we have little thought or concern over that which is past. The Lord has promised that at the time of his Second Advent the graves will be opened, and the just shall come forth to reign with him on the earth for a thousand years. . . .
“At the time of the coming of Christ, ‘They who have slept in their graves shall come forth, for their graves shall be opened; and they also shall be caught up to meet him in the midst of the pillar of heaven—They are Christ’s, the first fruits, they who shall descend with him first, and they who are on the earth and in their graves, who are first caught up to meet him; and all this by the voice of the sounding of the trump of the angel of God’ [D&C 88:97–98]. These are the just, ‘whose names are written in heaven, where God and Christ are the judge of all. These are they who are just men made perfect through Jesus the mediator of the new covenant, who wrought out this perfect atonement through the shedding of his own blood’ [D&C 76:68–69].
“Following this great event, and after the Lord and the righteous who are caught up to meet him have descended upon the earth, there will come to pass another resurrection. This may be considered as a part of the first, although it comes later. In this resurrection will come forth those of the terrestrial order, who were not worthy to be caught up to meet him, but who are worthy to come forth to enjoy the millennial reign. . . .
“All liars, and sorcerers, and adulterers and all who love and make a lie, shall not receive the resurrection at this time, but for a thousand years shall be thrust down into hell where they shall suffer the wrath of God until they pay the price of their sinning, if it is possible, by the things which they shall suffer.
“These are the ‘spirits of men who are to be judged, and are found under condemnation; And these are the rest of the dead; and they live not again until the thousand years are ended, neither again, until the end of the earth’ [D&C 88:100–101]” (Doctrines of Salvation, 2:295–97).
Concerning our immortal identity and the perfection of body brought about by the resurrection, President Joseph F. Smith said:
“What a glorious thought it is . . . that those from whom we have to part here, we will meet again and see as they are. We will meet the same identical being that we associated with here in the flesh—not some other soul, some other being, or the same being in some other form, but the same identity and the same form and likeness, the same person we knew and were associated with in our mortal existence, even to the wounds in the flesh. Not that a person will always be marred by scars, wounds, deformities, defects or infirmities, for these will be removed in their course, in their proper time, according to the merciful providence of God. Deformity will be removed; defects will be eliminated, and men and women shall attain to the perfection of their spirits, to the perfection that God designed in the beginning. It is his purpose that men and women, his children, born to become heirs of God, and joint heirs with Jesus Christ, shall be made perfect, physically as well as spiritually, through obedience to the law by which he has provided the means that perfection shall come to all his children. . . .
“. . . What else would satisfy us? What else would satisfy the desire of the immortal soul? Would we be satisfied to be imperfect? Would we be satisfied to be decrepit? Would we be satisfied to remain forever and ever in the form of infirmity incident to age? No! . . . From the day of the resurrection, the body will develop until it reaches the full measure of the stature of its spirit, whether it be male or female” (Gospel Doctrine, pp. 23–24).
Elder Bruce R. McConkie said:
“Eventually, all are redeemed from spiritual death except those who have ‘sinned unto death’ (D. & C. 64:7), that is, those who are destined to be sons of perdition. John teaches this by saying that after death and hell have delivered up the dead which are in them, then death and hell shall be ‘cast into the lake of fire. This is the second death.’ (Rev. 20:12–15.) And thus the Lord said in our day that the sons of perdition are ‘the only ones on whom the second death shall have any power’ (D. & C. 76:37), meaning any power after the resurrection” (Mormon Doctrine, p. 758).
President Ezra Taft Benson said:
“We live in an age when, as the Lord foretold, men’s hearts are failing them, not only physically but in spirit. (See D&C 45:26.) Many are giving up heart for the battle of life. Suicide ranks as a major cause of the deaths to college students. As the showdown between good and evil approaches with its accompanying trials and tribulations, Satan is increasingly striving to overcome the Saints with despair, discouragement, despondency, and depression. . . .
“. . . In the Book of Mormon we read that ‘despair cometh because of iniquity.’ (Moro. 10:22.) ‘When I do good I feel good,’ said Abraham Lincoln, ‘and when I do bad I feel bad.’ Sin pulls a man down into despondency and despair. While a man may take some temporary pleasure in sin, the end result is unhappiness. ‘Wickedness never was happiness.’ (Al. 41:10.) Sin creates disharmony with God and is depressing to the spirit. Therefore, a man would do well to examine himself to see that he is in harmony with all of God’s laws. Every law kept brings a particular blessing. Every law broken brings a particular blight. Those who are heavy laden with despair should come unto the Lord, for his yoke is easy and his burden is light. (See Matt. 11:28–30.)” (in Conference Report, Oct. 1974, pp. 90–91; or Ensign, Nov. 1974, pp. 65–66).
Alma 42 contains some important teachings on the justice and mercy of God. Justice can be simply defined as God’s unalterable decree that sin and righteousness bring their own consequences. One aspect of God’s nature is perfect justice. He “cannot look upon sin with the least degree of allowance” (D&C 1:31). In spite of his perfect love, God cannot ignore man’s sinful state. Justice requires a punishment for every violation to God’s law. However, God is not only just; he is also merciful.
Alma pointed out that if it were not for the plan of redemption, justice would, at death, consign men’s souls to a state of eternal misery (see Alma 42:11, 2 Nephi 9:8–9). It was essential that mankind be reclaimed from this spiritual death. So, God, in his infinite mercy, provided a plan of redemption in perfect accord with the law of justice. The Atonement makes it possible for all individuals to repent in this probationary state and be freed from punishment without destroying the works of justice. The conditions for having this merciful payment applied are faith in the Lord Jesus Christ, repentance, baptism, receiving the Holy Ghost, and enduring to the end (see 2 Nephi 31:10–16).
The beauty of the plan of redemption is that it meets the demands of justice through the infinite mercy of a loving Heavenly Father. The plan of redemption makes it possible for God to be merciful and, at the same time, just (see Alma 42:1). If this were not so, “God would cease to be God” (v. 25). To reject God’s act of love is to reject God and expose oneself to “the whole law of the demands of justice” (Alma 34:16). For such persons it is as though there had been no redemption made, and they are then required to suffer for their own sins (see D&C 19:15–18).
■ How is Alma a good example of a parent following the Lord’s instructions in Doctrine and Covenants 68:25–28? What influence did Alma’s teachings have on his son Corianton? (see Alma 43:1, 49:30).
■ What leads to sin? How can a person avoid sin? (see Alma 39).
■ List Alma’s teachings about the resurrection of all men (see Alma 40:1–5, 16–23; 42:23).
■ Using Alma 42 as a guide, explain the principles of justice and mercy.
Righteous people must sometimes fight to protect their God-given rights. During a crucial time in Nephite history the Lord raised up Moroni and other great defenders to lead the Nephites in defending their liberties.
The following points summarize the background of this war period:
Elder Bruce R. McConkie said:
“Self-defense is as justifiable where war is concerned as where one man seeks to take the life of another. . . . Righteous men are entitled, expected, and obligated to defend themselves; they must engage in battle when there is no other way to preserve their rights and freedoms and to protect their families, homes, land, and the truths of salvation which they have espoused” (Mormon Doctrine, p. 826).
According to Moroni, why were the Nephites able to prevail over the Lamanites? Why didn’t Zerahemnah accept Moroni’s reasoning? What finally compelled Zerahemnah’s acceptance?
What did Alma prophesy to his son Helaman? (see Alma 45:10–17). Why would the prophecy come to pass? (see vv. 12–14). Explain “the cursing and the blessing” spoken of in verse 16 (compare Ether 2:8–12).
Elder Ezra Taft Benson said:
“Human liberty is the mainspring of human progress.
“The one great revolution in the world is the revolution for human liberty. This was the paramount issue in the great council in heaven before this earth life. It has been the issue throughout the ages. It is the issue today. . . .
“In that sacred volume of scripture, the Book of Mormon, we note the great and prolonged struggle for liberty. We also note the complacency of the people and their frequent willingness to give up their liberty for the promises of a would-be provider.
“The record reveals that a man ‘of cunning device . . . and . . . many flattering words,’ . . . sought . . . ‘to destroy the foundation of liberty which God had granted unto them. . . .’ (Alma 46:10.)
“Then Moroni, the chief commander of the armies, dramatically ‘. . . rent his coat; and he took a piece thereof, and wrote upon it—In memory of our God, our religion, and freedom, and our peace, our wives, and our children—and he fastened it upon the end of a pole.
“‘. . . (and he called it the title of liberty) and he bowed himself to the earth, and he prayed mightily unto his God for the blessings of liberty to rest upon his brethren, . . .’ (See ibid., 46:12–13.)
“This great general, Moroni, like the prophets whose words are recorded in the Book of Mormon, spoke of the Americas as a chosen land—the land of liberty. He led the people in battle who were willing to fight to ‘maintain their liberty.’
“And the record states: ‘. . . that he caused the title of liberty to be hoisted upon every tower which was in all the land, . . . and thus Moroni planted the standard of liberty among the Nephites.’ (Ibid., 46:36.) . . .
“While this incident occurred some seventy years B.C., the struggle went on through one thousand years covered by this sacred Book of Mormon record. In fact, the struggle for liberty is a continuing one—it is with us in a very real sense today right here on this choice land of the Americas” (in Conference Report, Oct. 1962, pp. 14–15).
“With the translation of the Book of Mormon many of the descendants of Joseph were made known. Who could have made that great discovery without a revelation from the Lord? . . .
“We are told that there was a prophecy in the destruction of the coat of many colors worn by Joseph. Part of it was preserved, and Jacob, before his death, prophesied that as a remnant of the coat was preserved so should a remnant of Joseph’s posterity be preserved. ‘And he said, Even as this remnant of garment of my son’s hath been preserved, so shall a remnant of the seed of my son be preserved by the hand of God, and be taken unto himself, while the remainder of the seed of Joseph shall perish, even as the remnant of his garment.’—Alma 46:24.
“That remnant now found among the Lamanites shall eventually partake of the blessings of the Gospel. They shall unite with the remnant which is being gathered from among the nations and they shall be blessed of the Lord forever” (Joseph Fielding Smith, The Way to Perfection, p. 121).
The chief difference between Amalickiah and Moroni is that one man wanted to “destroy the foundation of liberty which God had granted” to the Nephites and the other wanted to preserve it (Alma 46:10). For those of Amalickiah’s followers who would not capitulate to the cause of freedom, Moroni decreed a severe penalty—death.
Regarding Moroni’s actions, Hugh Nibley wrote: “Stirring people up to anger is the specialty of the great trouble-makers in the Book of Mormon, who find it the surest road to personal prominence and power. To check Amalickiah’s move, ‘Moroni thought it was expedient’ to force a peace on the dissenters with all possible haste. Moving with his usual dispatch, he intercepted them before they got out of the country, made them surrender to him, and required them to take an oath, ‘a covenant to keep the peace’ and not fight against their own government. (Alma 46:35.) No citizen could give less, and those who refused were knowingly accepting the status of combatants, and could expect to be treated as such. At the time Moroni was acting with special military powers given him ‘by the chief judges and the voice of the people,’ (Alma 46:34) and accordingly put to death as an enemy in arms those who refused to lay down their arms; but these were only a few (v. 35); instead of a blanket order for the execution of all Amalickiahites as traitors, in the modern fashion, Moroni merely exacted from them a promise to support the government during a dire national emergency” (Since Cumorah: The Book of Mormon in the Modern World, pp. 340–41).
Seldom during a war have prisoners been given the chance to swear allegiance to the government of their captors and then be freed. Once again we see the importance these people placed on making and keeping oaths.
The contrast between Moroni and men like Zerahemnah and Amalickiah is dramatic. Moroni had exhibited leadership qualities throughout his life and was appointed to lead the Nephite armies when he was only twenty-five. The following are some of the keys to Moroni’s greatness:
“The Church membership are citizens or subjects of sovereignties over which the Church has no control. The Lord Himself has told us to ‘befriend that law which is the constitutional law of the land’: [D&C 98:4–7.]
“. . . When, therefore, constitutional law, obedient to these principles, calls the manhood of the Church into the armed service of any country to which they owe allegiance, their highest civic duty requires that they meet that call. If, harkening to that call and obeying those in command over them, they shall take the lives of those who fight against them, that will not make of them murderers, nor subject them to the penalty that God has prescribed for those who kill. . . . For it would be a cruel God that would punish His children as moral sinners for acts done by them as the innocent instrumentalities of a sovereign whom He had told them to obey and whose will they were powerless to resist” (Heber J. Grant, J. Reuben Clark, Jr., David O. McKay, in Conference Report, Apr. 1942, pp. 94–95).
In Alma 49–50 Mormon continued his account of the Nephite-Lamanite war. Considering the effort required to engrave the plates and the limited writing space available, we should try to understand what Mormon saw in this period of Nephite history that he thought would be significant for us today. As you read these chapters watch for the insights and understandings that were meant to bless our lives (for an example see Alma 50:18–23).
Righteous kings are an ideal, but unrighteous kings create problems for their people. As Mosiah said, “For behold, how much iniquity doth one wicked king cause to be committed, yea, and what great destruction!” (Mosiah 29:17). The king-men who desired Amalickiah as king were inviting disaster. Note in Alma 51:8 who supported the idea of overthrowing the republic in favor of a monarchy and why.
■ Nearly one-third of the Book of Mormon is devoted to recording the wars between the Lamanites and the Nephites. Why do you think there are so many chapters on war in the Book of Mormon?
■ In these war chapters, how did Mormon show us Jesus Christ?
■ Compare the kind of men the Nephites and the Lamanites supported as their leaders? What lessons are found in this comparison for us?
The story of Helaman and the two thousand stripling sons of the people of Ammon, later joined by sixty more of their brethren, is one of the most inspiring stories in sacred literature.
The Savior said, “All they that take the sword shall perish with the sword” (Matthew 26:52). War is always the result of sin on someone’s part.
The devil laughs when he sees the destruction of the Lord’s people, but the Lord weeps (see Moses 7:24–28, 32–33). Jesus is the Prince of Peace, and those who follow him are emissaries of peace, even during war.
A nation must prepare to defend itself, but it can go too far in its preparations. The First Presidency issued this warning:
“We repeat our warnings against the terrifying arms race in which the nations of the earth are presently engaged. We deplore in particular the building of vast arsenals of nuclear weaponry. We are advised that there is already enough such weaponry to destroy in large measure our civilization, with consequent suffering and misery of incalculable extent” (Spencer W. Kimball, N. Eldon Tanner, Marion G. Romney, “First Presidency Statement on Basing of MX Missile,” Ensign, June 1981, p. 76).
“When the Nephites first landed in the promised land, they gave names to some of the seas and lands around them. At that time the sea to the west of their landing place was evidently called the ‘west sea.’ Later, Nephi left this land, took his followers, and went northward where they settled in the land of Nephi. The descendants of Nephi and his group lived there for several hundred years. Then Mosiah, under the inspiration of the Lord, led a group of Nephites even farther north to the land of Zarahemla. The major group of the Nephites is now located in the land of Zarahemla, far north of the original landing place. Thus, the original ‘west sea’ is actually far to the south of where they are now living, and they refer to ‘the west sea, south.’ (Alma 53:8.)” (Daniel H. Ludlow, A Companion to Your Study of the Book of Mormon, pp. 236–37).
The young Ammonite warriors exemplified the type of manhood which all of God’s sons should emulate. These warriors were committed to the defense of their country and the preservation of liberty (see Alma 53:17). They were men of courage, truth, and righteousness (see vv. 20–21). They were fearless, selfless, and men of great faith (see Alma 56:45–48, 56). God rewarded their faith with amazing protection (see Alma 57:25–26).
Note how clearly those young men fit the following admonition and prophetic promise from the First Presidency of the Church in modern times: “To our young men who go into service, no matter whom they serve or where, we say live clean, keep the commandments of the Lord, pray to Him constantly to preserve you in truth and righteousness, live as you pray, and then whatever betides you the Lord will be with you and nothing will happen to you that will not be to the honor and glory of God and to your salvation and exaltation. There will come into your hearts from the living of the pure life you pray for, a joy that will pass your powers of expression or understanding. The Lord will be always near you; He will comfort you; you will feel His presence in the hour of your greatest tribulation; He will guard and protect you to the full extent that accords with His all-wise purpose. Then, when the conflict is over and you return to your homes, having lived the righteous life, how great will be your happiness—whether you be of the victors or of the vanquished—that you have lived as the Lord commanded. You will return so disciplined in righteousness that thereafter all Satan’s wiles and stratagems will leave you untouched. Your faith and testimony will be strong beyond breaking. You will be looked up to and revered as having passed through the fiery furnace of trial and temptation and come forth unharmed. Your brethren will look to you for counsel, support, and guidance. You will be the anchors to which thereafter the youth of Zion will moor their faith in man” (Heber J. Grant, J. Reuben Clark, Jr., David O. McKay, in Conference Report, Apr. 1942, p. 96).
The First Presidency of the Church stated: “Members must give allegiance to their sovereign and render it loyal service when called thereto” (Grant, Clark, McKay, in Conference Report, Apr. 1942, p. 92). This allegiance includes military service. The attitude of Latter-day Saints should be “fully to render that loyalty to that country and to free institutions which the loftiest patriotism calls for” (Grant, Clark, McKay, in Conference Report, Apr. 1942, p. 93).
A fascinating aspect of Mormon’s abridgment of the large plates of Nephi was the inclusion of letters, or epistles, apparently word for word (see Alma 54, 56–58, 60–61). Letters can clearly show the personality of the writer. Compare Moroni’s letter in Alma 54:6–14 with Ammoron’s in verses 16–24.
The Book of Mormon teaches that a people must prepare to defend themselves if they are to remain free, for war may sometimes be required to defend that freedom. It also teaches that mere physical defenses and armaments are not sufficient preparation. Elder John A. Widtsoe said:
“Preparedness is today on every tongue. There is danger ahead, and defenses must be set up. Preparedness is not a new word to Latter-day Saints. For one hundred and ten years our voice has been one of warning to prepare against the commotion and calamities of the last days. We have taught and continue to teach that full preparedness and complete defense against the devastation by evil is the acceptance of the Gospel of Jesus Christ. When every knee shall bow and every tongue confess that Jesus is the Christ we may look for the peace of Eden, but not before.
“Our land is setting up defenses of powder and steel. That is well enough. But there are intangible defenses more powerful which direct the use of material defenses. These must be fostered, if our preparedness shall be adequate” (in Conference Report, Oct. 1940, pp. 61–62).
■ Read the following scriptures and develop a plan for achieving spiritual power: Alma 53:17–21, 56:47, 57:21, 58:40.
■ What can you do now to honor, sustain, and defend your country?
After clearing up a misunderstanding, Moroni, the chief captain of the Nephite armies, and Pahoran, the chief judge and governor over the Nephites, unitedly strove to preserve the rights and liberty of their people.
Mormon’s inclusion of Moroni’s misunderstanding of what was happening within the Nephite government helps to show the greatness of Moroni’s love of liberty, as well as Pahoran’s forgiving and gentle spirit.
Moroni wrote that the Lord permits the righteous to be slain so that “his justice and judgment may come upon the wicked” (Alma 60:13). He continued, “Therefore, ye need not suppose that the righteous are lost because they are slain; but behold, they do enter into the rest of the Lord their God” (v. 13).
Soon after the beginning of World War II the First Presidency of the Church stated: “In this terrible war now waging, thousands of our righteous young men in all parts of the world and in many countries are subject to a call into the military service of their own countries. Some of these, so serving, have already been called back to their heavenly home; others will almost surely be called to follow. But ‘behold,’ as Moroni said, the righteous of them who serve and are slain ‘do enter into the rest of the Lord their God,’ [Alma 60:13] and of them the Lord has said ‘those that die in me shall not taste of death, for it shall be sweet unto them.’ (D. & C. 42:46) Their salvation and exaltation in the world to come will be secure. That in their work of destruction they will be striking at their brethren will not be held against them. That sin, as Moroni of old said, is to the condemnation of those who ‘sit in their places of power in a state of thoughtless stupor,’ those rulers in the world who in a frenzy of hate and lust for unrighteous power and dominion over their fellow men, have put into motion eternal forces they do not comprehend and cannot control. God, in His own due time, will pass sentence upon them” (Heber J. Grant, J. Reuben Clark, Jr., David O. McKay, in Conference Report, Apr. 1942, pp. 95–96).
A few months later Elder Harold B. Lee said: “It is my conviction that the present devastating scourge of war in which hundreds of thousands are being slain, many of whom are no more responsible for the causes of the war than are our own boys, is making necessary an increase of missionary activity in the spirit world and that many of our boys who bear the Holy Priesthood and are worthy to do so will be called to that missionary service after they have departed this life” (in Conference Report, Oct. 1942, p. 73).
Pahoran’s reply to Moroni is a classic in scriptural literature. Pahoran knew that Moroni did not know the true state of affairs within the government. Moroni was fighting on the battlefront and did not have time to investigate the situation as one would do ordinarily. Moreover, Pahoran knew that Moroni was a true servant of God and of the people, and that his anger was solely in the interest of liberty. As Moroni wrote in closing his epistle: “I seek not for power, but to pull it down. I seek not for honor of the world, but for the glory of my God, and the freedom and welfare of my country” (Alma 60:36).
Pahoran felt the same sentiments as Moroni, and so understood the motivation behind his censure. Hence, after explaining to Moroni the cause of the difficulty at home, Pahoran wrote: “Therefore, my beloved brother, Moroni, let us resist evil, and whatsoever evil we cannot resist with our words, yea, such as rebellions and dissensions, let us resist them with our swords, that we may retain our freedom, that we may rejoice in the great privilege of our church, and in the cause of our Redeemer and our God” (Alma 61:14).
After receiving Pahoran’s letter and request to help oust the king-men from Zarahemla, Moroni took a small part of his army to the governor’s aid. Together they reestablished liberty as a ruling principle among their countrymen.
Through their letters we have the example of two great patriots joined together in righteousness and commitment to true principles to serve their nation. This lesson in patriotism is one of the finest in all scripture and demonstrates what can be accomplished by a united people with freedom as their purpose and the Lord as their God. Its message is most timely in an age in which many are seeking to undermine, if not violently overthrow, established governments in which God-given liberties are still protected.
In a democracy, does the ultimate military authority reside with the military or with the elected representatives of the people? Who was the supreme commander of the Nephite armies: Moroni or Pahoran?
Alma 2:16 shows that the military leaders were called the chief judge and governor’s captains and chief captains, and states that Alma, as “the chief judge and the governor of the people of Nephi,” led “his armies, against the Amlicites to battle” (emphasis added). Moroni had been “appointed to be the chief captain over the Nephites,” and “the chief captain took the command of all the armies of the Nephites” (Alma 43:16). Moroni would have been appointed to his post under the authority of the chief judge, who in turn received his authority by election from the people. With his right as commander-in-chief of the armies, Pahoran issued orders to Moroni (see Alma 61:15–18, 21).
Treason is a serious offense. Pachus and his king-men were committed to the overthrow of Nephite freedom. They insisted on trying to destroy the very thing Moroni’s soldiers were fighting for and dying to preserve. This neither Moroni nor Pahoran could condone in the slightest. It was difficult enough to have to fight aggression from outside their country, but to have to battle foes within, as well, was unthinkable. Following their capture, the evil men of Pachus were executed if they would not take up arms to defend their country.
Speaking of Hagoth and his party, President Spencer W. Kimball said: “President Joseph F. Smith, the president of the Church reported, ‘You brethren and sisters from New Zealand, I want you to know that you are from the people of Hagoth.’ For New Zealand Saints, that was that. A prophet of the Lord had spoken” (in New Zealand Area Conference Report, 20–22 Feb. 1976, p. 3).
■ Why would Mormon include Moroni’s letter to Pahoran in his record? (see Alma 60).
■ Note the correlation between the freedom of a nation and the proper function of the Church (see Alma 62:39–41, 45–51).