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| Nephite Judges by Jody Livingston |
Chapter 29
Overview and Thoughts
As referenced in the post about Mosiah 11, chapter 29 is about the Nephites transition from rule by a king to rule by judges. Mosiah's initiative to transition to a judgeship may have been done to avoid a succession crisis.
The notable feature of the new form of rule is that the people are able to approve judges to adjudicate the law, very different from the unelected hereditary rule by Nephite kings. However, despite using the same term, the reign of judges in the Book of Mormon compared to the reign of judges in the Bible are not the same forms of rule.
Judges in Nephite Society v. Judges in the Old Testament
Under the Nephite model, judges are appointed and sustained according to the voice of the people. The judges were also organized hierarchically, with lower and higher judges. However, the rule of judges in the Old Testament involved unelected people called by God to deliver the Israelites. The judges in the Bible consisted, among others, of Sampson, Deborah (a female) and Gideon.
God would call judges during times of Israel's wickedness. When the tribes became wicked, God would allow outside nations to attack and invade. God called judges to deliver the tribes of Israel when they had repented. Thus judges acted as leaders, who God would call to deliver the tribes. Although judges in Nephite society appear to be military leaders, these judges were not called by God in the same way the judges in the Old Testament were.
Moreover, another important distinction between Nephite judges and the Old Testament is that the Old Testament judges operated during the period of Israel's confederacy. After entering into the promised land, the Israel nation was a collection of 11 tribes, much like the Articles of Confederation worked before the adoption of the US Constitution. It wasn't until King David's reign that Israel was a united kingdom, recognized under David.
Under the Book of Mormon, the people were united under king Mosiah. They were not an alliance of tribes. Because the Nephites were not an alliance of tribes, the dynamics are also dissimilar to that of the Old Testament Israelites.
Nephite Monarchy
It's also interesting to note that Mosiah reform into judgeships opened up the door for Mulekites to take rule. From Mosiah (king Benjamin's father) to Mosiah (king Benjamin's son) the Nephites (Nephites and Mulekites) were ruled by Nephite kings. This fact gets more interesting when we realize that the Mulekites were descendants of David and thus, according to the Davidic covenant, would have the right to rule.
Why the Mulekites did not rule as kings is a question worth asking. And there is no clear answer. As a reminder, the Mulekites were not descendants of Joseph. Instead they were descendants of Judah and more specifically, descendants of David. The Mulekites descend from one of the sons of Zedekiah, named Mulek. Zedekiah, Mulek's father, was a descendant of David. In fact, all kings of the Judahite kingdom were descendants of David. Zedekiah was the last king.
The Davidic covenant was a promise made by God to David that David's dynasty would be established forever. The Davidic covenant also forms the basis for Christ's rule and reign. The future messiah would come from David, and by coming from David be born with the right to rule Israel.
Moreover, it appears that even before David's rule, that the tribe of Judah was destined to be rulers over Israel.
Judah, thou art he whom thy brethren shall praise: thy hand shall be upon the neck of thine enemies; thy father's children shall bow down before thee. . . . The scepter shall not depart from Judah, nor a lawgiver from beneath his feet, until Shiloh come. (Genesis 49:8-12)
Nevertheless, not all of Israel's kings came from Judah. Saul, for instance, was from the tribe of Benjamin.
But it's curious as to why Mulek's descendants, who was a descendant of David and thus entitled to rule, did not possess the right to rule in Nephite society? Perhaps this issue is the reason why Amilici (as we'll read later in Alma 1) was desirous to be king? Perhaps Amilici believed that he, being a descendant of Mulek, should have the right to rule?
Perhaps David's line, due to wickedness, lost the right to rule until a righteous person (Christ) came into power? We also learn in Nephi 1 and 2 that Nephi was granted the right to rule over his brothers. Did this rule also mean that his descendants would be heirs to the throne?
Mosiah (king Benjamin's father) was likely a descendant of Nephi. We learn in Omni that he was king and that the Lord told him to flee the land of Nephi. (see Omni 12). After teaching the Mulekites, he was made king. He passed the throne to his son, king Benjamin, a Nephite as well.
However, these are speculations, and the answer is not explicitly stated in the Book of Mormon. But I think the reason for the absolute rule of Nephite kings may shed more light and future intra-conflicts between the Nephites, consisting of Nephites and Mulekites
Reign of Judges Compared to US Democracy
There is a tendency to view the system of judges established by Mosiah as similar to a representative democracy, and this is because the people uphold the judges by their voice. This is especially true with critics, who make the comparison to delegitimize the Book of Mormon as a 19th century creation.
However, a careful look at how the system worked will show that the system of judges was not a democracy.
The first notable feature is that the system of judges did not have a representative legislative body, unlike US Democracy
The second notable feature is that the judges were not elected, but appointed. The voice of the people functions as a way to ratify the appointment. This is different from US Democracy, which enfranchised people to vote for their leaders.
41 And it came to pass that they did appoint judges to rule over them, or to judge them according to the law; and this they did throughout all the land.42 And it came to pass that Alma was appointed to be the first chief judge, he being also the high priest, his father having conferred the office upon him, and having given him the charge concerning all the affairs of the church.
The third feature is that lower judges can overturn decisions of the higher judges
29 If your higher judges do not judge righteous judgments, ye shall cause that a small number of your lower judges should be gathered together, and they shall judge your higher judges, according to the voice of the people.
In short,
Modern readers, however, should not make the mistake of assuming that “the voice of the people” was the equivalent to modern democratic processes. The “voice of the people” played some role in selecting or confirming the king.2 With Judges, successors were still “selected” (Alma 4:16), “appointed” heirs (Alma 50:39; Helaman 2:2), or limited to the previous judge’s sons (Helaman 1:2–4). Mosiah took all the emblems of kingship and “conferred them upon Alma” before he was selected by the people, suggesting he was actually pre-selected by Mosiah (Mosiah 28:20). https://knowhy.bookofmormoncentral.org/knowhy/how-were-judges-elected-in-the-book-of-mormon
So while the system of judges is different from monarchical rule, the system of judges is not so different to make it similar to US Democracy.
29:11 -- Let Us Appoint Judges
Why did king Mosiah seek for a new system of judges? As explained above, one reason was to avoid a succession crisis. But another reason was to preserve liberty and accountability.
Disadvantages of Having A King
As discussed before, king Mosiah explains the dangers of appointing an unrighteous king.
One danger is conflict. The history of the Jaredite nation shows how much conflict arises from different factions claiming the right to rule. Given that Mosiah had translated the golden plates (which contain a record of the Jaredite nation), he may have gained insight into the dangers of having a king.
6 Now I declare unto you that he to whom the kingdom doth rightly belong has declined, and will not take upon him the kingdom.7 And now if there should be another appointed in his stead, behold I fear there would rise contentions among you. And who knoweth but what my son, to whom the kingdom doth belong, should turn to be angry and draw away a part of this people after him, which would cause wars and contentions among you, which would be the cause of shedding much blood and perverting the way of the Lord, yea, and destroy the souls of many people.
...21 And behold, now I say unto you, ye cannot dethrone an iniquitous king save it be through much contention, and the shedding of much blood.
Another danger is influence. Wicked kings cause others to sin
9 And if my son should turn again to his pride and vain things he would recall the things which he had said, and claim his right to the kingdom, which would cause him and also this people to commit much sin....17 For behold, how much iniquity doth one wicked king cause to be committed, yea, and what great destruction!18 Yea, remember king Noah, his wickedness and his abominations, and also the wickedness and abominations of his people. Behold what great destruction did come upon them; and also because of their iniquities they were brought into bondage.
...23 And he enacteth laws, and sendeth them forth among his people, yea, laws after the manner of his own wickedness; and whosoever doth not obey his laws he causeth to be destroyed; and whosoever doth rebel against him he will send his armies against them to war, and if he can he will destroy them; and thus an unrighteous king doth pervert the ways of all righteousness.
...35 And he also unfolded unto them all the disadvantages they labored under, by having an unrighteous king to rule over them;36 Yea, all his iniquities and abominations, and all the wars, and contentions, and bloodshed, and the stealing, and the plundering, and the committing of whoredoms, and all manner of iniquities which cannot be enumerated—telling them that these things ought not to be, that they were expressly repugnant to the commandments of God.
The last problem is lack of accountability. Given the influence of a wicked king, which causes his people to commit sin, the people are not held accountable for their iniquities.
31 For behold I say unto you, the sins of many people have been caused by the iniquities of their kings; therefore their iniquities are answered upon the heads of their kings.
Mitigating Wickedness and Giving Accountability
To avoid these problems, Mosiah enacts a system of judges. Because judges have to be approved by the voice of the people, Mosiah seems to believe that this will mitigate the chance for wickedness to spread.
25 Therefore, choose you by the voice of this people, judges, that ye may be judged according to the laws which have been given you by our fathers, which are correct, and which were given them by the hand of the Lord.26 Now it is not common that the voice of the people desireth anything contrary to that which is right; but it is common for the lesser part of the people to desire that which is not right; therefore this shall ye observe and make it your law—to do your business by the voice of the people.
Nevertheless, because the people have greater say in who is their leader, if the majority supports wickedness then the Lord will judge the people with "great destruction".
27 And if the time comes that the voice of the people doth choose iniquity, then is the time that the judgments of God will come upon you; yea, then is the time he will visit you with great destruction even as he has hitherto visited this land.
It also means that the people will be accountable. This is an important principle for Mosiah. Mosiah understands that liberty is commensurate with the degree of accountability a people have.
32 And now I desire that this inequality should be no more in this land, especially among this my people; but I desire that this land be a land of liberty, and every man may enjoy his rights and privileges alike, so long as the Lord sees fit that we may live and inherit the land, yea, even as long as any of our posterity remains upon the face of the land.33 And many more things did king Mosiah write unto them, unfolding unto them all the trials and troubles of a righteous king, yea, all the travails of soul for their people, and also all the murmurings of the people to their king; and he explained it all unto them.34 And he told them that these things [challenges of a righteous king] ought not to be; but that the burden should come upon all the people, that every man might bear his part.
Mosiah desires that the people take responsibility for the action and not rely on a righteous king to intercede on their behalf.
38 Therefore they relinquished their desires for a king, and became exceedingly anxious that every man should have an equal chance throughout all the land; yea, and every man expressed a willingness to answer for his own sins ... they were exceedingly rejoiced because of the liberty which had been granted unto them.
29:34 -- This Inequality Should No More Be In the Land
When Mosiah is talking about inequality he's referring to the inequality of wicked kings being held responsible for the iniquities of their people.
31 For behold I say unto you, the sins of many people have been caused by the iniquities of their kings; therefore their iniquities are answered upon the heads of their kings. And now I desire that this inequality should be no more in this land, especially among this my people;
Equality for Mosiah does mean that everyone has to be the same or have the same opportunities, but that everyone has the same chance to be accountable for their actions. This is what liberty means for Mosiah. Liberty is that the people are free to be accountable for their actions.
32...I desire that this land be a land of liberty, and every man may enjoy his rights and privileges alike, so long as the Lord sees fit that we may live and inherit the land, yea, even as long as any of our posterity remains upon the face of the land....34 ...the burden should come upon all the people, that every man might bear his part.
...38 Therefore they relinquished their desires for a king, and became exceedingly anxious that every man should have an equal chance throughout all the land; yea, and every man expressed a willingness to answer for his own sins.
Many people believe liberty means that a person can do whatever they want. However, for Mosiah, liberty refers to being held equally accountable for a person's actions. And this is important for Mosiah, as it allows people to be answerable to God.
Accountability is a key principle of the gospel. The Lord taught a similar principle to Joseph Smith:
Chapters 1
1:1-2 -- Man Brought Before Alma
It's interesting to note that after king Mosiah died, Nehor is brought before Alma to be judged in Alma's first reign as judge. Is this a coincidence or was Nehor testing Alma's authority after king Mosiah died?
Why Does Mormon note that Nehor was large and known for this strength?
1:3 -- Nehor's Teaching
Nehor's teaching includes the following:
- Every priest and teacher should become popular
- Every priest and teacher should be supported by the people
- All mankind will be saved at the last day
- All men will receive eternal life
Nehor is different from Sherem, who we read about in Jacob. Unlike Shem who denied the existence of a Christ, Nehor affirms Christ's existence.
1:12 -- First Time Priestcraft Introduced Among This People
To make sense of Alma's statement, we should first consider what Alma means by "among this people." If Alma is referring to Nephites (as those who are descendants of Nephi or one of his brothers), this statement wouldn't make sense, since we learn of Sherem and his priestcraft in Jacob 7. However, if by "among this people" Alma is referring to from the time the Nephites and Mulekites become united as a kingdom to today, then this statement makes more sense, as Nehor's message is the first time priestcraft has been introduced to Nephites and Mulekites in the land of Zarahemla.
Priestcraft Defined
2 Nephi 26:29 provides us the definition.
..priestcrafts are that men preach and set themselves up for a light unto the world, that they may get gain and praise of the world; but they seek not the welfare of Zion.
There are three major elements to explore based off of this definition?
The first element is that priestcraft consists of men preaching AND setting themselves up for a light unto the world.
Thus for priestcraft to exist, there has to be people preaching AND setting themselves up for a light unto the world. What does it mean to set oneself up as a light unto the world? It means to esteem oneself over others. It means that the person teaching serves as a model for behavior. And it means that the person takes the place of Christ.
The second element is that those who preach and set themselves up as a light unto the world do so that they "may get gain and praise of the world."
If one preaches and sets himself up as a light unto the world, it doesn't qualify as priestcraft unless that person seeks gain (likely monetary) and the praise of the world.
The last element is that the person preaching does not seek for the welfare of Zion.
Danger of Priestcraft
Alma explains that if priestcraft [were] to be enforced among this people it would prove their entire destruction.
The danger with priestcraft is that people use their position as teachers of purported truth in order to get money and praise. Priestcraft is destructive because the person practicing it is not concerned about the welfare of others, but is only concerned about the welfare of himself. This means that his message is not aimed at helping people improve, but instead is aimed at enriching himself. And he does so by flattery.
For instance, what message is likely to get wide acceptance? A message that all people need to repent or everyone will be saved? Obviously the latter will be more popular. Many people will seek to hear this message, thus allowing a person to exploit this opportunity for gain. And because the person is seeking gain, he (or she) is incentivized to tell the people what they want to hear -- thus spreading false doctrine very quickly.
As we have learned, the adopting of false doctrine is what leads to a society's destruction. False doctrine can be adopted in a number of ways. However, with priestcraft the rate of spreading false doctrine is quicker than before. This is because the person seeking gain and praise will teach whatever people want to hear and whatever the people will pay money to hear.
5 And it came to pass that he [Nehor] did teach these things so much that many did believe on his words, even so many that they began to support him and give him money.6 And he [Nehor] began to be lifted up in the pride of his heart, and to wear very costly apparel, yea, and even began to establish a church after the manner of his preaching.
Conversely, those who teach truths are cast out and even killed because their message is contrary to that of those who practice priestcraft:
...the moment you teach them some of the mysteries of the kingdom of God that are retained in the heavens and are to be revealed to the children of men when they are prepared for them they will be the first to stone you and put you to death. It was this same principle that crucified the Lord Jesus Christ, and will cause the people to kill the prophets in this generation. (Teachings of the Prophet Joseph Smith, pg 309)
Chapter 2
Overview and Summary
The events in chapter 2 take place during the 5th year of the reign of the judges -- 4 years after Nehor was killed. Amilici, who is associated with Nehor, desires to become king. Many of his followers move for him to be king, but the voice of the people deny his appointment.
Upset Amilici commands his followers to "take up arms against" the Nephites. The Amilicites battle the Nephites upon the hill of Amnihu, east of the river of Sidon.
Although many Nephites died in battle, the Lord preserved the Nephites that they were able to defeat the Amlicites with "great slaughter." The Nephites pursued the Amilicites. Later, the Amilicites unite with the Lamanites to attack the Nephites. The Lord was with the Nephites and the Nephites were victorious over the Amilicites and Lamanites, driving the Lamanites back.
2:1 -- Order of Nehor
Mormon used the term order of Nehor to explain an association of people. Amilici and Nehor appear to be associated to each other. This association likely comes through their desire to get gain and praise of the world. This desire is made evident from Amilici's desire to be king.
2:30 -- Spare My Life
Alma's prayer to the Lord is instructive for us. When we pray, we should reason with God. Alma prayed for God to spare his life. And what was the reason? So that Alma could be an instrument in God's hand to save and preserve the Nephites.
Chapter 3
The Reasoning for the Cursing of the Lamanites
In an earlier post, I addressed the cursing of the Lamanites and offered possible explanations of what it meant based on Nephi's statements. Chapter 3 provides Mormon's explanation for their cursing. It's also important to note that chapter 3 consists of Mormon's observations and comments.
For this chapter, I will walk through the major verses. Afterwards, I look at some of the verses separately to discuss ideas presented in them.
Amilicites Marking Fulfilled Promise
In verse 4, we learn that the Amilicites marked themselves with a red mark to distinguish themselves from the Nephites. Mormon sees this as a fulfillment of a promise the Lord gave to Nephi.
16 And again: I will set a mark upon him that fighteth against thee and thy seed.17 And again, I say he that departeth from thee shall no more be called thy seed; and I will bless thee, and whomsoever shall be called thy seed, henceforth and forever; and these were the promises of the Lord unto Nephi and to his seed. (Alma 3)
Reason and Purpose for Curse
Reason
In verse 6, we learn that the reason why the Lamanites were cursed with dark skins.
6 And the skins of the Lamanites were dark, according to the mark which was set upon their fathers, which was a curse upon them because of their transgression and their rebellion against their brethren, who consisted of Nephi, Jacob, and Joseph, and Sam, who were just and holy men.
7 And their brethren sought to destroy them, therefore they were cursed; and the Lord God set a mark upon them, yea, upon Laman and Lemuel, and also the sons of Ishmael, and Ishmaelitish women.
The Lamanites were cursed with dark skins because of their transgression and rebellion against their brothers.
Interesting that Mormon sees the curse as a result of their rebellion against the brothers, not against the Lord. Compare Verse 6 to Nephi's statement in 2 Nephi 5:21
21 And he had caused the cursing to come upon them, yea, even a sore cursing, because of their iniquity. For behold, they had hardened their hearts against him, that they had become like unto a flint; wherefore, as they were white, and exceedingly fair and delightsome, that they might not be enticing unto my people the Lord God did cause a skin of blackness to come upon them.
Nephi appears to link the curse as result of their disobedience to the Lord -- specifically, their hardening of their hearts against the Lord.
Purpose
In verse 8, we learn the purpose.
8 And this [the mark] was done that their seed might be distinguished from the seed of their brethren, that thereby the Lord God might preserve his people, that they might not mix and believe in incorrect traditions which would prove their destruction.
Thus the mark upon the Lamanites was used to distinguish the Lamanites from the Nephites. By having a mark upon their skins, they were set apart from the Nephites. In 2 Nephi 5, Nephi explains that it was done so the Lamanites would not be enticing to his people. However, Mormon offers a more neutral reason -- to distinguish two groups. Mormon's explanation is interesting because Mormon has the perception of hindsight; he looks back and makes sense of the Lord's dealings with the Lamanites.
And why does the Lord want to distinguish two groups? Mormon explains: that the Lord might preserve his people. How does he preserve his people? By not mixing with false traditions.
As we have seen throughout the Book of Mormon, iniquity is a serious thing. When iniquity seeps into society, the iniquitous society becomes open to destruction. Incorrect traditions are iniquitous. This is because incorrect traditions teach us distorted (incorrect) beliefs and these distorted (incorrect) beliefs become ingrained within us that it's hard to change.
In Zeniff's account, where he explains the traditions of the Lamanites, we looked at how the Lamanites' belief that they were wronged by Nephi kept them away from the gospel. After all, why would you adopt the beliefs of a people that you hate? Therefore, due to their hatred, they were kept from the truth. They wouldn't change.
This was also the same with the people of king Noah. Having been taught false doctrine by the priests, the people were unable to recognize a true messenger.
By marking a group with a skin color, the other group that hasn't been marked is able to easily distinguish themselves. And by doing so, know which group to avoid so as not to mix.
But avoidance doesn't mean reaching out and helping, after all, we learn in Enos that many attempts were made to reclaim the Lamanites, but they weren't ready to change. Instead, avoidance in this context means to avoid mixing with the false traditions of the Lamanites.
Mingling with the Seed of the Lamanites
But what if the Nephites or a Nephite "mixed with the seed" of the Lamanites? Then that group of people would also be marked.
9 ...whosoever did mingle his seed with that of the Lamanites did bring the same curse upon his seed.10 Therefore, whosoever suffered himself to be led away by the Lamanites was called under that head, and there was a mark set upon him.
And of course, what about the Lamanites who relinquished their false traditions?
11 ... whosoever would not believe in the tradition of the Lamanites, but believed those records which were brought out of the land of Jerusalem, and also in the tradition of their fathers, which were correct, who believed in the commandments of God and kept them, were called the Nephites, or the people of Nephi, from that time forth
Moreover, those who are called Nephites -- either by their initial belief in the gospel or being covered to it -- are those who kept the records, from which Moroni likely abridged from.
And it makes sense why only those who believe in God would keep the records, because the records they would keep would be accurate and true. After all, a just man will not lie.
The Mark Set Upon the Seed
In verse 14 - 16, Mormon quotes the Lord's promise to Nephi. The promise is conditional in two ways. As we discussed, the first condition is that if the Lamanites repent. The second condition is to those who join the Lamanites or fight against the Lamanites. Those who are in this group are also cursed with a mark.
14 Thus the word of God is fulfilled, for these are the words which he said to Nephi: Behold, the Lamanites have I cursed, and I will set a mark on them that they and their seed may be separated from thee and thy seed, from this time henceforth and forever, except they repent of their wickedness and turn to me that I may have mercy upon them.15 And again: I will set a mark upon him that mingleth his seed with thy brethren, that they may be cursed also.16 And again: I will set a mark upon him that fighteth against thee and thy seed.
Yet notice the type of mark. Instead of the mark being dark skin, the mark was the red the Amilicites painted on their forehead.
18 Now the Amlicites knew not that they were fulfilling the words of God when they began to mark themselves in their foreheads;
Moreover, Mormon further indicates that the mark was the curse. Nevertheless, Mormon states that those who bring the curse upon them, do so of their own accord.
19 Now I would that ye should see that they brought upon themselves the curse; and even so doth every man that is cursed bring upon himself his own condemnation.
The fact that a people bring about their own curse, through a marking of somesort, suggests that that dark skin of the Lamanites was the Lamanite's own doing. Although this is speculation, some suggested that Laman and Lemuel joined the indigenous population who had darker skin color.
This theory would account for Mormon's statement that those who are cursed with a mark do so on their own accord. If the Lamanites joined the indigenous population, their skins -- by each generation -- would have changed color over time.
The theory would also support the ideas that those, like the Amilicites, who mark themselves do so unknowingly. We know the Amilicites didn't know they were fulfilling the promise the Lord made to God when the marked their foreheads read. Perhaps it was the same with the Lamanites? Perhaps the Lamanites didn't realize that mixing with the indigenous population would mean they were marked.
This theory would also explain why many Native Americans' DNA comes from East-Asia, instead of the middle east. The indigenous population that lived in the land when Lehi and his family came, migrated from East-Asia.
Nevertheless, although the theory helps to explain Mormon's statements, it also runs up against the Lord's statement to the Brother of Jared in Ether that only those who serve the Lord can possess the land. Given that the indigenous population lived on the land but didn't serve the Lord would contradict the Lord's promise.
Yet, the questions could turn on what does it mean to possess? Does inhabiting the land constitute possession? Or does possession mean that you own and occupy the land, establishing it as your own? Perhaps possession by the Lord means to own and occupy the land free from interference? If so, then perhaps the indigenous population never "possessed" the land; they only lived on it.
It's hard to know and I will stop here. But I believe this is worth pondering over and will leave it to the reader to do so, if they desire.
3:6 -- Just and Holy Men
Returning back to verse 6, there are some interesting things to observe.
Mormon notes that Nephi, Jacob, and Joseph, and Sam were all just and holy men.
Perhaps some of us wonder about the righteousness of Sam, as we don't hear much about him in Nephi's account. According to Moroni, Sam, along with his other brothers, was a just and holy man.
But what does it mean to be a just and holy man? As a reminder, a just man is one who is justified. To be justified means that one has been born of God and received the Holy Ghost. It also means that one's life is in alignment with the Lord.
However, to be holy is the next step. Not everyone ascends to the level of holiness. Holiness (or to be holy) is another word for being sanctified. To be sanctified, means that one has put on the character and attributes of God. It means that one has God's image upon him. It is the goal which all disciples of Christ should aspire to.
Thus based on this, Mormon's statement that Sam was just and holy means that Sam was a righteous person and in high standing before God. And this is the case with anyone who is just and holy.
Thus a just and holy person is one who has gone through the process of receiving a remission of sins. And then having received a remission of sins pushed forward to receive sanctification. And to be sanctified is to be holy. And to be holy is to be set apart from the world. And to be set apart from the world means that we adopt the character and attribute of God -- because God is separate. God's character is at odds with the world's morality.
3:27 -- Whom He Listeth (Listened) to Obey
At the end of Mormon's commentary on the Amilicites and markings, Mormon makes the following declaration: "every man receiveth wages of him who he listeth to obey"
Here, Mormon provides two truth. First, everyone receives the wages according to his work, so-to-speak. And second, his work is done by who the person decides to obey.
Thus, as Lehi explained to Jacob, on earth we are free to choose which voice we'll heed -- the voice of God or the voice of the devil.
Chapter 4
The Growth and Regression of the Church
When it comes to reading Mormon's abridgment, one helpful strategy for extracting more out of the text is to pay attention to chronology. Mormon's abridgment are very clear of the dates. Paying attention to chronology is helpful because not only does it contextualize what you're reading, but it also allows you to more easily trace what's happening by creating digestible chunks.
Chapter 4 lends itself to showing how tracking chronology helps.
For this chapter, I am going to comment on it by tracing the chronology. Chapter 4 deals with a span of 3 years -- from the 6th year of the reign of the judges to 9th. Within that short period of time the church has much success in making conversions and it also falls to a low, being of influence of evil instead of good.
6th Year of the Reign of the Judges
The 6th year brings about peace. Mormon notes that there were no wars nor contentions in the land of Zarahemla.
However, despite there being peace -- in the sense of the absence of violence and connection -- the Nephites are not at peace within themselves. Despite the ending of the war, Mormon writes that the people were greatly afflicted, with "every soul" having "cause to mourn." Many people lost their flocks and herds and the grains of their fields. Losing these things meant that the people's livelihoods if they were farmers and also lost food and nourishment.
Facing these afflictions, the people believed it was God's judgment against them for their wickedness and abominations. This realization "awakened" them to a "remembrance of their duty".
According to 1828 Webster's dictionary, duty is defined in terms of both affirmatively and probative (i.e., duties of obligation and duties of not doing)
Affirmative Duty -- That which a person owes to another; that which a person is bound, by any natural, moral or legal obligation, to pay, do or perform.Probative Duty -- Forbearance of that which is forbid by morality, law, justice or propriety. It is our duty to refrain from lewdness, intemperance, profaneness and injustice.
Given these definitions, the duty at play is likely both an affirmative and probative one. Affirmative duties could include attending synagogue/church, practicing and observing the performances and ordinances of the Mosaic law, as well as the secular law. Probative ones involve not harming others and abstaining from committing sin.
Thus wars between the Amlicites and Lamanites which lead to much destruction has the effect of reminding the Nephites both their affirmative and probative duty.
As a result of being awakened to their duty, many Nephites joined the church through baptism.
7th Year of the Reign of the Judges
By the 7th year, we learn that the church had much success in converting others. Mormons notes that 3,500 people were baptized.
8th Year of the Reign of the Judges
Despite the success of the 6th and 7th year, by the 8th year, the people of the church began to "wax proud." And what causes them "wax proud." Mormon explains:
[They waxed proud] because of their exceeding riches, and their fine silks, and their fine-twined linen, and because of their many flocks and herds, and their gold and their silver, and all manner of precious things, which they had obtained by their industry... for they began to wear very costly apparel.(Alma 4:6)
In essence, they grew proud due to their material blessings. The people, having repented of their sins, were entitled to receive blessings from God because they were justified before him. However, God's blessings caused them to become proud. Having the wealth and fine clothes, they felt themselves better than those who didn't. In many instances, the church became the great and spacious building.
Consider Lehi's description of the people in the great and spacious building
26 And I also cast my eyes round about, and beheld, on the other side of the river of water, a great and spacious building; and it stood as it were in the air, high above the earth.
The image of the great and spacious building standing "high above the earth" represents pride and being lifted up. Notably Mormon uses a similar description in describing the pride of the Nephites in verse 8.
27 And it was filled with people, both old and young, both male and female; and their manner of dress was exceedingly fine; and they were in the attitude of mocking and pointing their fingers towards those who had come at and were partaking of the fruit.
Notice that Lehi details the type of dress. He remarks that the style of dress was "exceedingly fine". In others words, the people in the great and spacious building wore "very costly apparel."
Moreover, in verse 8 Mormon further explains the effects of pride and setting our hearts upon the vain things of the world. It creates contention and persecution.
...the church began to be lifted up in the pride of their eyes, and to set their hearts upon riches and upon the vain things of the world, that they began to be scornful, one towards another, and they began to persecute those that did not believe...
The word that in the verse indicates result. Thus the pride and seeking after vain things resulted in the church persecuting each other.
One reason why the Lord commands us to be humble and not seek after the vain things of the word is because it can lead to contention and persecution. If we measure our status and value by what we have, there will also be someone who has more. This perpetual disparity leads to envy and jealousy, which can eventually lead to malice against another because of what he has and what the other doesn't.
Consider the difference between the church in Zarahemla and that of the people of Alma.
21 And he [Alma] commanded them that there should be no contention one with another, but that they should look forward with one eye, having one faith and one baptism, having their hearts knit together in unity and in love one towards another.
Yet because the church was filled with pride which leads to contention and persecutions of its members, it became a stumbling-block to the non-believers. Just like the nation of Israel was to become a kingdom of priests to serve as an example to the rest of the pagan nations, the church is to do the same. The church is to be a light unto the world. It becomes a light by its example. That's how it "wins" people over. It shows a better way of living.
To be chosen as the church doesn't mean that we are better than others. Nor does it mean that God loves us more than others. To be chosen means that we are called upon to embody the example of Christ. To be chosen means that we feel God's more and then impart that to others.
Yet, if the church resembles the image of the world, how can it be a light? How can it be an example? As we think about this, I'm sure that many of us have witnessed or heard of stories of people either being "won over" to church or "turned off" from it due to the actions of the members.
For the Nephite church, their prideful mindset and actions of persecution turned the non-believers away. And beca
9th Year of the Reign of the Judges
Leading Unbelievers into Iniquity
By the 9th year Mormon explains that wickedness of pride in the church began to set the wrong example. And by setting the wrong example, lead unbelivers into iniquity.
...the example of the church began to lead those who were unbelievers on from one piece of iniquity to another, thus bringing on the destruction of the people. (Alma 4:11)
Instead of serving as an example of righteousness and bringing others to do good works, the church not only became an obstacle to righteousness, but influenced iniquity. Thus causing results that the church was set up to ameliorate.
To provide an image of the church's actions, let's once again consider the people of the great and spacious building. Besides their wearing of fine apparel, we also learn about their influence. Lehi states:
26 And I also cast my eyes round about, and beheld, on the other side of the river of water, a great and spacious building; and it stood as it were in the air, high above the earth.27 And it was filled with people, both old and young, both male and female; and their manner of dress was exceedingly fine; and they were in the attitude of mocking and pointing their fingers towards those who had come at and were partaking of the fruit.28 And after they [those who had partaken of the fruit] had tasted of the fruit they were ashamed, because of those that were scoffing at them; and they fell away into forbidden paths and were lost.
...
34 These are the words of my father: For as many as heeded them, had fallen away.
The influence of the people in the great and spacious building was that they shamed those who were and those who "heeded" their mocking, fell away.
Sadly the church in Zarahemla and the surrounding lands had the same influence and produced similar effect. Through their example of wickedness and perversions of the gospel, the wicked of the church caused others (unbelievers) to also stumble and fall away.
Thus the church was not just the great and spacious building in terms of mindset, but also action and influence. Just as the great and spacious building lead many to fall away from partaking of the tree of life, the church was doing the same.
Moreover, because the church caused nonbelievers to adopt iniquitous practices, the church was setting the people up for destruction. As we have learned before, a society is destroyed when it has become ripe in iniquity (i.e., perversions of truth and the gospel). Although Nephite society was not yet ripe in iniquity, Mormon explains that they were beginning to become so and this because of the example of the church.
Great Inequality
In addition to leading unbelievers into iniquity, the church itself had great inequality among the people. Mormon writes,
12 Yea, he saw great inequality among the people, some lifting themselves up with their pride, despising others, turning their backs upon the needy and the naked and those who were hungry, and those who were athirst, and those who were sick and afflicted.
The great inequality meant that the church and its members were divided and not united. Compare verse 12 to the example of Alma and his people:
27 And again Alma commanded that the people of the church should impart of their substance, every one according to that which he had; if he have more abundantly he should impart more abundantly; and of him that had but little, but little should be required; and to him that had not should be given.28 And thus they should impart of their substance of their own free will and good desires towards God, and to those priests that stood in need, yea, and to every needy, naked soul.29 And this he said unto them, having been commanded of God; and they did walk uprightly before God, imparting to one another both temporally and spiritually according to their needs and their wants. (Mosiah 18)
Alma and his people sought to give not receive. Alma and his people were more concerned about others instead of themselves.
Yet fortunately not all the church had become wicked. While inequality existed in the church, others followed the path of the savior and abased themselves and succored those who needed assistance. But the actions of these people was not enough to lessen the influence of the wickedness in the church. Because of this Alma, being the high priest over the church, abdicated the judgment seat to preach the word of God.
19 And this he did that he himself might go forth among his people, or among the people of Nephi, that he might preach the word of God unto them, to stir them up in remembrance of their duty, and that he might pull down, by the word of God, all the pride and craftiness and all the contentions which were among his people, seeing no way that he might reclaim them save it were in bearing down in pure testimony against them.
Unlike the sons of Mosiah who preached the word of God to the Lamanites to convince them of their false traditions, Alma's purpose is different. Alma's objective is to remind the believing Nephites of their moral duty to God (both in affirmative duties and probative ones -- duties to do and duties of things not to do) and to remove pride, craftiness (defines as dexterity in devising and effecting a purpose; cunning; artifice; stratagem), and contentions existing in the church.
Last, it's important to remember that the regression of the church to this kind of wickedness happened in just 3 years, thus serving as a reminder of how quick we are to turn from our ways. It's also a reminder that no matter the spiritual experiences we've had in the past, if we don't continue steadfast in the gospel, we may have regressed further than we've realized.
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