Commentary for the Book of Mormon: Alma 23-29

Chapter 23

23:1-5: Proclamation Throughout the Land

Converting king Lamoni's fathers ("the king") had major implications for the spreading the word of God. 

After the king had been converted, he issued a "proclamation" that protected the sons of Mosiah from being imprisoned, beaten, or persecuted. The proclamation also declared that the sons of Mosiah should have free access to the Lamanites house, temples, and sanctuaries. 

In verse 2, Mormon use the conclusion "thus" and "therefore" to indicate the result of the proclamation: 

3  An thus they might go forth and preach the word according to their desires...therefore he sent his proclamation throughout the land unto his people, that the word of God might have no obstruction, but that it might go forth throughout all the land, that his people might be convinced concerning the wicked traditions of their fathers, and that they might be convinced that they were all brethren, and that they ought not to murder, nor to plunder, nor to steal, nor to commit adultery, nor to commit any manner of wickedness.

First, the proclamation allowed the sons of Mosiah to preach according to their desires, allowing the word to be taught and preached unrestrained. 

Second, the proclamation sent forth made is so the word of God could go forth unobstructed. And this is important, because the less obstruction, the more chance people have to hear the word of God and be convinced of the error their ways. 

And thus because of the proclamation, we read: 

2 that Aaron and his brethren went forth from city to city, and from one house of worship to another, establishing churches, and consecrating priests and teachers throughout the land among the Lamanites, to preach and to teach the word of God among them; and thus they began to have great success.

5 And thousands were brought to the knowledge of the Lord, yea, thousands were brought to believe in the traditions of the Nephites; and they were taught the records and prophecies which were handed down even to the present time.

23:6 -- The Righteousness of the Lamanites  

As many of the Lamanites as believed in their preaching, and were converted unto the Lord, never did fall away.

Questions 

• What might explain why the Lamanites remained converted to the Lord? 

• Is it possible that the one reason was their recognition of what they didn't have versus what they did in terms of gospel truth?  

• What did the Lamanites have to accept before they could be converted? How does that entail humility? How is humility related to not falling away? 

23:14 -- Amalekites Not Converted 

As we've learned, those who reject light accept greater darkness. The more light you have and reject, the greater darkness you accept. 

As we learned in Alma 9, the Nephites were blessed tremendously. The Amalekites rejected the light and some point. Either the Amalekites were an off-shoot of the Amlicites or they were a different group of Nephites that dissented. 

In any case, the Amalekites were blessed with great knowledge and then they turned away. And having turned away, they accepted greater darkness that hardened their heart, making it hard for them to accept truth. 

Consider the spectrum below 

<--LIGHT--------------------------------------|-------------------------------DARKNESS-->

If a person is on the far right, then the amount of light he/she is able to discern is very minimal. The message of the Gospel has a fair amount of light, at least enough to put you on the increasing light side of the spectrum. 

<--LIGHT--------------------------------GOSPEL-|------------------------DARKNESS-->

But if one is so far into darkness, he won't be able to comprehend the light and thus he'll likely reject it. 

<-----------------------GOSPEL-|------------------------------person A--DARKNESS-->

                                                  _________GAP_______

And hence why only one Amalekites and no Amulonites accepted it. A note that many of the Amalekites and Amulonites are later generations. Even though the later generations did not reject it, they were taught by their parents who willfully taught their children to reject truth and to practice priestcraft. 

This point, then, shows the damage that someone can have in fallen away from truth -- they pass their belief onto their kids who end up in the same state. 

But what about the Lamanites? They were descendants of Laman and Lemuel who rebelled against light and truth.

A few observations: 

First, it is possible that Laman and Lemuel did not rebel against as much light and truth as did the Amulonites and Amalekites. 

Second, even if the rejection of light and truth was similar to that of Amulonites and Amalekites, we do learn that the Nephites had to wait some time before they could convert the Lamanites. 

20 And I bear record that the people of Nephi did seek diligently to restore the Lamanites unto the true faith in God. But our labors were vain; their hatred was fixed, and they were led by their evil nature that they became wild, and ferocious, and a blood-thirsty people, full of idolatry and filthiness; feeding upon beasts of prey; dwelling in tents, and wandering about in the wilderness with a short skin girdle about their loins and their heads shaven; and their skill was in the bow, and in the cimeter, and the ax. And many of them did eat nothing save it was raw meat; and they were continually seeking to destroy us. (Enos 1) 

The Nephites couldn't convert them initially because the Lamanites were still living in great darkness and thus rejected the light. But perhaps the rejection and darkness lessened overtime as the tradition because less about teaching rebellion, but more about practicing their tradition. 

But, yet, the Nephites had to wait almost 400 years before they could try and convert the Lamanites. 

 

Third, we learn in Alma 17 that king Lamoni was a descendant of Ishmael, not Laman and Lemuel. Perhaps the majority of Lamanites who converted were those from Ishmael, not Laman and Lemuel. This means that those who descended from Laman and Lemuel were more hardened to the truth. This possibility, of course, is speculative and the text doesn't tell us either way. But it's worth considering. 

23:16 -- Given a Name 

Throughout the scriptures, we learn of people taken upon of given names. For example, Abraham (Abram ---> Abraham); Jacob (Jacob --> Israel). We also learn in the Book of Mormon the need to take upon Christ's name. And here in Alma 23:16, we learn that the converted Lamanites wanted to change their name to distinguish themselves. The name they chose was Anti-Nephi-Lehies

Questions 

What might be the purpose of naming? 

Why would a righteous people want to distinguish themselves? 

Why might distinguishing be important? 

What does that say about our attitude in living in the world today? 

23:17 -- Anti-Nephi-Lehies

What is the meaning of the name Anti-Nephi-Lehies? On its face, the English wording sounds confusing, as it seems to read as if the converted Lamanites are against Nephi and Lehi. However, BYU has a website where it explores the word meaning of various names in the Book of Mormon. 

Quoting from there about the meaning of Anti-Nephi-Lehies, the website reads: 

When analyzing this composite name, the first question that should be asked is whether the first element, anti, is a translation or whether it is a transliteration of a NEPHITE word.

If anti is a transliteration, it might come from the EGYPTIAN relative marker nty (Coptic ente) meaning "which is," which can be nominalized as "that which is". Since the gentilic of the term is used in the plural, if it were pluralized as EGYPTIAN it should be ntyw. This would mean something like "those who are Nephi-Lehi". In later stages of EGYPTIAN, the relative marker and the genitive marker were confused. If this term derived from such a situation, it would mean something like "those of Nephi-Lehi".

If anti is a translation, the meaning could be “facing Nephi-Lehi,” from the HEBREW word that means approximately “anti,” (neged), i.e., “facing, opposite, etc.” (HWN). It is the HEBREW Vorlage in Genesis 2:18 of “help meet.” (The Greek Vorlage of English “anti” can mean “opposite, against, in exchange, instead, representing, rivaling, simulating.” See OED.) Perhaps from such considerations, it has been suggested that the significance of ANTI-NEPHI-LEHI is “those who imitate the teachings of the descendants of NEPHI and LEHI” (Ludlow, A Companion to Your Study of the Book of Mormon, 210).

           https://onoma.lib.byu.edu/index.php/ANTI-NEPHI-LEHI 

Commentary for the Book of Mormon: Alma 17 - 22

Chapter 17

Profile of the Sons of Mosiah

A close study of chapter 17 will yield insight into the character of the sons of Mosiah. Chapter 17 begins with Alma encountering the sons of Mosiah while he was journeying to Manti. This encounter might have happened between chapters 8 and 9. After Alma taught the people in Gideon, but before he arrived at Ammonihah. 

In any case, Alma rejoices in seeing his brethren and Mormon explains that the sons of Mosiah remained strong in the Lord. Mormon then explains why: 

2 ...they were still his brethren in the Lord; yea, and they had waxed strong in the knowledge of the truth; for they were men of a sound understanding and they had searched the scriptures diligently, that they might know the word of God.

3 But this is not all; they had given themselves to much prayer, and fasting; therefore 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)

These verses provide insight into the character of the Sons of Mosiah. From these verses we learn the following: 

• Possessed a strong knowledge of truth 
• Men of sound understanding 
• Searched the scriptures diligently --> that they might know the word of God
• Prayed a lot and fasted a lot --> had the spirit of prophecy and revelation --> taught with power and authority

Let's now break down each feature: 

Knowledge of Truth 

Many people today "know" a lot of things. They may know interesting facts about the world, the latest celebrity gossip, or even more academic things -- economics, politics, and science. 

But despite a fair amount of people "knowing" information, how many people actually know the truth? Or in other words, how much of one's knowledge is actually true?

Doctrine and Covenants 93:24 defines truth as the "knowledge of things as they are, and as they were, and they are to come." 

Truth then is different from information. Truth refers to knowledge about eternal things. This means that a person who has an encyclopedic knowledge about sport trivia or even politics does not possess truth in these areas. He may know a good deal, but if his knowledge is confined to temporal matters, then he possess knowledge of information, not truth. 

Given then that truth is distinct from information, how do we acquire it? Doctrine and Covenants 93 explains that truth is associated with light. Doctrine and Covenants will often refer to truth as light and truth. This is because "light" is truth and truth is light. 

Section 88 of Doctrine and Covenants indicates that light of truth emanates from the sun, moon, and stars. And this light is power from Christ. Thus the light that gives us day and the light that illuminates the night sky, comes from the light of Christ. 

7 ...This is the light of Christ. As also he [the light of Christ] is in the sun, and the light of the sun, and the power thereof by which it was made.

8 As also he is in the moon, and is the light of the moon, and the power thereof by which it was made;

9 As also the light of the stars, and the power thereof by which they were made;

10 And the earth also, and the power thereof, even the earth upon which you stand.

11 And the light which shineth, which giveth you light, is through him who enlighteneth your eyes, which is the same light that quickeneth your understandings;

12 Which light proceedeth forth from the presence of God to fill the immensity of space—

13 The light which is in all things, which giveth life to all things, which is the law by which all things are governed, even the power of God who sitteth upon his throne, who is in the bosom of eternity, who is in the midst of all things. 

We access degrees of this light by obedience to God. 

We can also access this light through prayer and scripture study. 

We can also access this light through seeking out more truth and receiving it from whoever it comes from. 

Sound Understanding 

Possessing knowledge (light and truth) is one thing, but it's another to understand it. Does this seem like a strained distinction? Perhaps. But consider Nephi as an example. For instance, Nephi's vision of the Tree of Life, which gave him a panoramic view of the world, gave him truth. But it took many years of pondering and meditating upon what Nephi saw in order to "understand" it -- i.e., comprehend it. 

If you pay attention to the timeline, you'll notice that Nephi sees his vision in his younger years Yet the majority of his commentary about his vision occurs in 2 Nephi, 30 years after they left Jerusalem. If Nephi was around 14 when they left and when he saw the vision, he would have been around 44 years when he wrote the material for 2 Nephi. This shows that it took many years for Nephi to fully understand what he knew. And he used the prophecies of Isaiah to express what he say. 

Thus Mormon's statement that the sons of Mosiah were men of sound understanding tell us that they not only knew the truth, but they could comprehend it. They understood how pieces of truth related to each other. This is quite a statement considering that the sons of Mosiah were once a very wicked group. 

Searched the Scriptures 

As explained above, scriptures are one medium we can use to access truth. But also notice the adjective Mormon uses to describe the sons of Mosiah -- they "searched" the scriptures. Searching the scriptures is different from reading them. On it's, the verb "to search" implies a pro-active and intensive process. Moreover, Webster's 1828 provides 4 definitions for the verb "to search":

1. To look over or through for the purpose of finding something; to explore; to examine by inspection; as, to search the house for a book; to search the wood for a thief.

2. To inquire; to seek for.

3. To probe; to seek the knowledge of by feeling with instrument; as to search a wound.

4. To examine; to try. Psalms 139:23S

Prayed and Fasted 

Last, we learn that the sons of Mosiah prayed and fasted. Mormon further explains that by their prayer and fasting, they had both the spirit of prophecy and the spirit of revelation. And by having these two "spirits" they were able to teach with power and authority. 

This description leads to some of the following insights: First, is the link between prayer and fasting with have having the spirit of prophecy and revelation. Second, is the link between having power and authority to having the spirit of prophecy and revelation.

According to Mormon, he sees a connection between prayer and fasting to receiving the two "spirits." As we've learned in previous posts, the terms spirit of prophecy and spirit of revelation refer to specific ways of receiving knowledge -- one comes through the knowledge of Christ, the other through the medium of the Holy Ghost. We also learned that having a knowledge of Christ means that one has seen Christ and knows him personally. Thus, one way we can obtain these gifts is through prayer and fasting. 

In addition to the link between the prayer and fasting and the two "spirits" is also the link between the two "spirits" and teaching with power and authority. We often hear of this term in the scriptures -- X taught with power and authority. Here, Mormon provides insight into what his means. It means that the person had the spirit of revelation and prophecy -- in other words, it means that one was fully connected with the Holy Ghost to receive revelation and knew Christ personally to prophecy. 

The power and authority comes because what the person said was backed up by heaven. 

Focusing on the characteristics of the son of Mosiah is important because we then learn that sons of Mosiah were much more righteous than we are. And though it may be hard to accept or acknowledge, this is good for our growth because we have a marker for where we should be. 

Commentary for the Book of Mormon: Alma 13-16

Chapter 13

13: 1 The Lord God Gave These Commandments 

Alma notes, 

1 And again, my brethren, I would cite your minds forward to the time when the Lord God gave these commandments unto his children; and I would that ye should remember that the Lord God ordained priests, after his holy order, which was after the order of his Son, to teach these things unto the people.

"These commandments" refer to those Alma discussed in chapter 12. 

32 Therefore God gave unto them commandments, after having made known unto them the plan of redemption, that they should not do evil, the penalty thereof being a second death, which was an everlasting death as to things pertaining unto righteousness; for on such the plan of redemption could have no power, for the works of justice could not be destroyed, according to the supreme goodness of God.

33 But God did call on men, in the name of his Son, (this being the plan of redemption which was laid) saying: If ye will repent, and harden not your hearts, then will I have mercy upon you, through mine Only Begotten Son;

34 Therefore, whosoever repenteth, and hardeneth not his heart, he shall have claim on mercy through mine Only Begotten Son, unto a remission of his sins; and these shall enter into my rest. (Alma 12)

Thus the commandments Alma is referencing the commandments to do no evil, repent, and don't harden your heart. 

Alma's second statement in verse 1 (the ordaining of priests) coincides with the Lord giving commandments. Alma is explaining that when the Lord gave the commandments, he ordained priests after his holy order (aka -- the Melchizedek priesthood) to teach the commandments to the people. 

The Book of Moses gives us an account of priests being ordained to teach the people 

1 And Adam hearkened unto the voice of God, and called upon his sons to repent.

2 And Adam knew his wife again, and she bare a son, and he called his name Seth. And Adam glorified the name of God; for he said: God hath appointed me another seed, instead of Abel, whom Cain slew.

3 And God revealed himself unto Seth, and he rebelled not, but offered an acceptable sacrifice, like unto his brother Abel. And to him also was born a son, and he called his name Enos.

4 And then began these men to call upon the name of the Lord, and the Lord blessed them;

5 And a book of remembrance was kept, in the which was recorded, in the language of Adam, for it was given unto as many as called upon God to write by the spirit of inspiration;

6 And by them their children were taught to read and write, having a language which was pure and undefiled.

7 Now this same Priesthood, which was in the beginning, shall be in the end of the world also.

8 Now this prophecy Adam spake, as he was moved upon by the Holy Ghost, and a genealogy was kept of the children of God. And this was the book of the generations of Adam, saying: In the day that God created man, in the likeness of God made he him; (Moses 6) 

...

 22 And this is the genealogy of the sons of Adam, who was the son of God, with whom God, himself, conversed.

23 And they were preachers of righteousness, and spake and prophesied, and called upon all men, everywhere, to repent; and faith was taught unto the children of men. (Moses 6) 

13:2 -- Ordained After the Order

Alma then explains that the priests who were ordained to teach the commandments to the people were ordained in a custom so that people might know how to look forward to Christ for redemption. 

13:3 -- Prepared from the Foundation of the World 

And what was the custom -- the manner by which the priests were ordained? The custom was to be called with a holy calling based on their faithfulness and repentance in the preexistence. 

Thus those who are ordained to the Melchizedek priesthood were ordained to it because of the faithfulness and repentance in the previous life. 

3 ...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; therefore they having chosen good, and exercising exceedingly great faith, are called with a holy calling, yea, with that holy calling which was prepared with, and according to, a preparatory redemption for such. (Alma 13) 

Note that in verse 3 it says that they were called and prepared from the foundation of the world. From the foundation means at the time the earth was founded. This would be in the preexistence. 

Verse 3 further notes that those who were called and ordained to the Melchizedek priesthood (the priesthood after the Holy order of God) was ordained "being left to choose good or evil" they chose the good. And exercised "exceeding faith" and performing good works. 

Thus in the preexistence, spirits were given a choice. Some chose the good; others chose the evil. Those who chose the good through the exceeding faith and repentance were called and ordained. 

Abraham 3 also teaches us about the nature of the pre-existence

22 Now the Lord had shown unto me, Abraham, the intelligences that were organized before the world was; and among all these there were many of the noble and great ones;

23 And God saw these souls that they were good, and he stood in the midst of them, and he said: These I will make my rulers; for he stood among those that were spirits, and he saw that they were good; and he said unto me: Abraham, thou art one of them; thou wast chosen before thou wast born. (Abraham 3) 

These verses show that a hierarchy among heavenly beings existed in the preexistence, with those at the top called the noble and great ones. The noble and great ones are made rulers. 

Alma 13 gives us insight as to what qualified one to be noble and great. Those who were categorized as the noble and great are those who performed good works and exercised exceeding faith.  

4 And thus they have been called to this holy calling on account of their faith, while others would reject the Spirit of God on account of the hardness of their hearts and blindness of their minds, while, if it had not been for this they might have had as great privilege as their brethren. (Alma 13) 

Thus in the preexistence, there were people who chose to exercise faith and repent. While on the other hand, there were those who rejected the Spirit of God because they had a hard heart and blind minds. And as we learned before, the condition of having a hard heart is the result of succumbing to sin.

13:8 -- Taken Upon the Holy Priesthood

Verse 8 lays out the process for receiving the Holy Priesthood 

8 Now they were ordained after this manner—being called with a holy calling, and ordained with a holy ordinance, and taking upon them the high priesthood of the holy order, which calling, and ordinance, and high priesthood, is without beginning or end (Alma 13) 

The process is as follows: 1) receive a calling; 2) be ordained; and 3) take upon or receive the Holy Priesthood 

 

To take upon/receive the Holy Priesthood, is to have it conferred upon you. This is the last step. But before we discuss the meaning of taking upon the priesthood (having the priesthood conferred), we need to address the other terms first. It's important to understand the difference in the terms of being called, being ordained, and taken upon (being conferred). We tend to use these terms interchangeably. But they actually have different and unique meanings. 

1. Receive a Calling 

The first term is the meaning of calling. For most of us, we assume that it refers to a church calling. However, based on the language in chapter 13, Alma explains that one receives a calling based on their exceeding faith, repentance, and working good works. And this happens in the pre-existence (from the foundation of the world) 

..called and prepared from the foundation of the world according to the foreknowledge of God, on account of their exceeding faith and good works

Because one receives a "calling" in the pre-existence, this indicates that a calling is not a church calling, but refers to something different. What does this calling refer to? A calling, as used by Alma, refers to a specific calling that each male is given when he comes to earth. This calling is unique to the individual. It is a calling specifically given to them by the Lord. Another name for calling is an assignment. 

For example, Joseph Smith received a calling to translate the Book of Mormon. 

The Three Witnesses to the Book of Mormon were called for that purpose: 

11 And in addition to your testimony, the testimony of three of my servants, whom I shall call and ordain, unto whom I will show these things, and they shall go forth with my words that are given through you. (Doctrine and Covenants 5) 

Oliver Cowdrey was called to write for Joseph Smith

4 Behold, the work which you are called to do is to write for my servant Joseph.

...

14 Stand fast in the work wherewith I have called you, and a hair of your head shall not be lost, and you shall be lifted up at the last day. Amen. (Doctrine and Covenants 9) 

Hyrum Smith's calling (assignment) was as to "exhorting and strengthening the church continually (see Doctrine and Covenants 23:2) 

The Lord was called to establish the kingdom of God, preach repentance, and atone for the sins of humankind. 

Mormon was called to abridge the record of the Nephite records. 

The end time servant who will come to lead the way for Christ has the calling (the assignment) of gathering the House of Israel. 

And as a reminder, Amulek was given a calling, but which he rejected multiple times -- refusing to hear. 

6...I did harden my heart, for I was called many times and I would not hear; therefore I knew concerning these things, yet I would not know; therefore I went on rebelling against God, in the wickedness of my heart... (Alma 10) 

Likewise, those who were true and faithful in the pre-existence, were given a calling (an assignment) that they are expected to perform. This is what it means to magnify you calling. Those who perform their calling (i.e., magnify their calling) receive the actual priesthood. 

2. Ordained

Having received a calling (an assignment) in the pre-existence, men are foreordained to receive the holy priesthood on earth provided that they remain true and faithful. When men come to earth, they are ordained to receive the priesthood. This happens through the laying on of hands. 

Men then are ordained twice. Foreordained in the pre-existence and ordained on earth. 

2 Which commandments were given to Joseph Smith, Jun., who was called of God, and ordained an apostle of Jesus Christ, to be the first elder of this church;

3 And to Oliver Cowdery, who was also called of God, an apostle of Jesus Christ, to be the second elder of this church, and ordained under his hand; (Doctrine and Covenants 20) 

3. Taken Upon/Receiving

Having been called and foreordained, the male is to magnify his calling, and by so doing receive the fullness of the priesthood. 

This means that the priesthood is not active in our lives until we have magnified our calling. Just like we do not automatically receive the gift of the Holy Ghost when hands are laid upon our heads, the same applies to receiving the Melchizedek priesthood. The laying on of hands is simply an ordination; we still have to seek out and obtain the real thing. 

Consider Elder Packer's statement: 

We have done very well at distributing the authority of the priesthood. We have priesthood authority planted nearly everywhere. We have quorums of elders and high priests worldwide. But distributing the authority of the priesthood has raced, I think, ahead of distributing the power of the priesthood. 

See: https://www.churchofjesuschrist.org/study/general-conference/2010/04/the-power-of-the-priesthood?lang=eng

In Packer's statements, he distinguishes between the authority of the priesthood and the power of the priesthood. Ordination to the priesthood bestows authority. Power only comes once we take upon the priesthood. (have it conferred upon us). To rephrase Packer's statement, "we have done very well at ordaining men to the priesthood. But we have not done a good job at getting men to take upon the priesthood." 

This process is mapped out in Doctrine and Covenants 84. We take upon the priesthood by an oath and covenant with the Lord. That oath and covenant is between the receiver and the Lord. It is conferred by the voice of the Lord. 

39 And this (receiving the Father) is according to the oath and covenant which belongeth to the priesthood.

40 Therefore, all those who receive the priesthood, receive this oath and covenant of my Father, which he cannot break, neither can it be moved.

41 But whoso breaketh this covenant after he hath received it, and altogether turneth therefrom, shall not have forgiveness of sins in this world nor in the world to come.

42 And wo unto all those who come not unto this priesthood which ye have received, which I now confirm upon you who are present this day, by mine own voice out of the heavens; and even I have given the heavenly hosts and mine angels charge concerning you. (Doctrine and Covenants 84) 

Receiving the Melchizedek priesthood is in line with scriptures. JST Genesis 14 teaches: 

29 And it (the Melchizedek priesthood)  was delivered unto men by the calling of his own voice, according to his own will, unto as many as believed on his name.

30 For God having sworn unto Enoch and unto his seed with an oath by himself; [the oath and covenant] that every one being ordained after this order and calling should have power, by faith, to break mountains, to divide the seas, to dry up waters, to turn them out of their course;

Although we teach that the Melchizedek priesthood was restored by Peter, James, and John, this is not accurate.  Doctrine and Covenants 27 talks about ordination to the priesthood (actual it talks about ordination to the apostleship, but that's a complicated topic), not conferral of the priesthood. This happened on May 15, 1829. 

12 And also with Peter, and James, and John, whom I have sent unto you, by whom I have ordained you and confirmed you to be apostles, and especial witnesses of my name, and bear the keys of your ministry and of the same things which I revealed unto them (Doctrine and Covenants 27)

The actual conferring of the Melchizedek priesthood happened in June 1831, at a Conference on Isaac Morley's farm. This is what Joseph Smith recorded in his journal about the event. 

“On the 3rd of June, the authority of the Melchizedek Priesthood was manifested and conferred for the first time upon several of the Elders. It was clearly evident that the Lord gave us power in proportion to the work to be done.” (History of the Church, Vol.1, p.175).

Notice that Joseph Smith uses the word conferral instead of ordination. Further note that Joseph Smith says this was the "first time" the Melchizedek Priesthood was conferred. Further note that the conference took place in June 1831 -- almost a year after Peter, James, and John visited Joseph and Oliver. 

Seven other men who also received this Melchizedek priesthood recorded the event. See this link for each account: https://scottwoodward.org/churchhistory_restorationofmelchizedekpriesthood.html#a3

13:11 -- Entered into the Rest of the Lord 

Those who receive the Melchizedek priesthood are able to enter into the rest of the Lord because thee receiving of the Melchizedek priesthood leads to sanctification of the individual 

11 Therefore they were called after this holy order, and were sanctified, and their garments were washed white through the blood of the Lamb.

12 Now they, after being sanctified by the Holy Ghost, having their garments made white, being pure and spotless before God, could not look upon sin save it were with abhorrence; and there were many, exceedingly great many, who were made pure and entered into the rest of the Lord their God. (Alma 13)

Alma's call for the people of Ammonihah to repent and enter into the rest of the Lord suggests that they were righteous in the preexistence, having been called and ordained, and now they are squandering their calling by their wickedness. 

 13 And now, my brethren, I would that ye should humble yourselves before God, and bring forth fruit meet for repentance, that ye may also enter into that rest.

13:21 -- Cried With A Might Voice

We tend to read verses in a monotone way, missing out on the emphasis placed by the speaker. Notice here that after Alma explains the nature and order to the Melchizedek priesthood and the works of Melchizedek, he cries with a mighty voice saying: Now is the time to repent, for the day of salvation draweth nigh;

A more accurate rendition would be to write: NOW IS THE TIME TO REPENT, FOR THE DAY OF SALVATION DRAWETH NIGHT!!

Commentary for the Book of Mormon: Alma 8-12

Alma and Amulek by Jorge Cocco

Chapter 8

Alma resumes his missionary efforts at the beginning of the 10th year of the reign of the judges, having rested from his initial efforts. 

The first people he visited once he recommenced his efforts were the people of Melek. We learn that he had great success with the people in Melek and those in the surrounding lands, with these people being baptized. After his work in Melek, he traveled 3 days north to the city Ammonihah . 

Alma begins to preach the word of God, but the people reject him. The word of God can refer to the gospel, but it can also refer to God's word -- that is what God has directed Alma to teach. The latter understanding makes sense given that a prophet's function is to serve as a mouthpiece for the Lord. Moreover, the Old Testament uses the the expression "the word of the Lord came to..." to indicate revelation. Here are a couple examples 

After these things the word of the LORD came unto Abram in a vision, saying, Fear not, Abram: I am thy shield, and thy exceeding great reward. (Genesis 15) 

Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. (Ezekiel 12:26-28)

Given that the Nephites culture derived from Hebrew culture and that the Nephites spoke Hebrew, it's likely that when Mormon says that Alma "began to preach the word of God", he's referring to Alma preaching what God has told him. 

Moreover, this phrase is used at the end of chapter 8 when Alma is commanded to leave Amulek's house and preach the word: 

29 And the word came to Alma, saying: Go; and also say unto my servant Amulek, go forth and prophesy unto this people, saying—Repent ye, for thus saith the Lord, except ye repent I will visit this people in mine anger; yea, and I will not turn my fierce anger away. (Alma 8)

But the people rejected Alma's preaching. Mormon explains the reason: 

9 Now Satan had gotten great hold upon the hearts of the people of the city of Ammonihah; therefore they would not hearken unto the words of Alma. (Alma) 

The acceptance of false doctrine and distortions of God's leads to us being unable to understand what is being taught. Because we don't understand it, we reject it. This is what happened to Laman and Lemuel in the book of Nephi. And this is what happens to all people who are caught up in false doctrine -- they are unable to discern the light. 

...the multitude [referring to the multitude who heard Jesus] that received not His saying, was because they were not willing to see with their eyes, and hear with their ears; not because they could not, and were not privileged to see an hear, but because their hearts were full of iniquity and abominations; (Teaching of the Prophet Joseph Smith, pg 97) 

 Those who did not receive Jesus' teaching didn't because they were full of iniquity (false doctrine/distortions) that they couldn't understand the truth. The darkness couldn't comprehend the light. 

Although I am not a scientist, I think the following analogy may be helpful in understanding why those with iniquity (with hard hearts) can't discern truth. Imagine being in a completely dark room, with absolutely no light. Generally, in such circumstances your visibility will be very low and it'll be hard to make out things in the room. However, as the light increases (from whichever source) your visibility becomes clearer and you can see more objects. 

I think this analogy helps explain why iniquity prevented the Jews from recognizing Christ - their visibility was so low that they couldn't make out what "objects" were in the room.

It's also important to recognize that in the gospel understanding, light and truth are connected. Thus when you gain truth, you increase in light. What this means then is that light is associated with true knowledge. As you increase in truth (true knowledge), you will increase in light. And by doing so, you will understand things to a greater extent than others and thus perceive things differently than they do. 

Thus the people of Ammonihah couldn't receive Alma because what he taught did not register with them. They had adopted so many false beliefs that their views and understanding were so opposite to Alma that they couldn't comprehend it, much like a child might not be able to comprehend supply-side economics. 

The people's rejection of Alma was hard for him, as it is for anyone who has charity. Mormon states,

14 And it came to pass that while he was journeying thither, being weighed down with sorrow, wading through much tribulation and anguish of soul, because of the wickedness of the people who were in the city of Ammonihah,

Nevertheless, an angel appears to Alma directing him to go back. At first blush, it may seem strange that an angel would tell Alma to go back to a people who had no desire to hear him. But we learn from the angel the following reasons: 

1. The people who were wicked, need to be warned about their wickedness before God could bring us judgement upon them. 

2. The people of Ammonihah were study how to destroy the liberty of God's people 

 

Although Alma doesn't appear to question the angel, as Mormon notes that Alma "speedily returned", the last part of chapter 8 is important for us. Unbeknownst to Alma, the Lord had prepared a way for Alma. The Lord has sent an angel to Amulek. 

The reason for Amulek was so that Alma could have a second witness to the things Alma taught. This added credibility to his message. 

It's also interesting to observe that Alma stayed with Amulek and his family for many days. Why? One answer is so that Alma could Amulek all that Alma had learned. In chapter 10, Amulek explains that an angel visited him. However, it also appears that the angel visited Amulek more than once. 

10 And again, I know that the things whereof he hath testified are true; for behold I say unto you, that as the Lord liveth, even so has he sent his angel to make these things manifest unto me; and this he has done while this Alma hath dwelt at my house. (Alma 10)

Note that Amulek said that the angel made the things Alma taught known to Amulek while Alma was staying at Amulek's house. Amulek doesn't say after Alma dwelt at my house. Instead, he says "while" thus indicating an on-going visitation by the angel. 

In any case, Alma and Amulek stayed for sometime before preaching to the people of Ammonihah 

Commentary for Book of Mormon: Alma 5 - 7

Chapter 5

Alma 5 is rich with detail and insights that are worth exploring on a deeper level. For this chapter, I'll provide an outline of how the chapter is structured. Then I'll dive into some of the principles taught by Alma.  

Overview and Outline of Alma's Sermon 

Alma's sermon to the people of Zarahemla is seeking to get the members of the church to recognize their state before God. To do this, Alma uses the experience of his father and his father's followers as a comparison for the members of the church. 

Verse 2 states that Alma's works are directed to the "people in the church which was established in Zarahemla." Alma then is speaking to a specific group -- the church members. 

Verse 61 informs us that the words Alma spoke to the church in Zarahemla were by command. Thus what Alma has to say is not his opinion, but a directive from the Lord. 

The Experience of Alma the Elder and His People 

In verse 4, Alma begins by stating that Alma the Elder and his people were delivered "out of the hands" of king Noah by the "mercy and power of God." In verse 5, he explains that Alma the Elder and his people were also delivered out of the hands of the Lamanites. By referring to these two events, it appears that Alma is stressing that deliverance from captivity only comes from God, who is the power and source of deliverance. 

Moreover, it's also appears that the people Alma is talking to are descendants, children, of the followers of Alma the Elder (this is made clear when Alma asks the members whether they remember the captivity of their fathers). Alma's statement at the end of verse 5 takes on a nuanced meaning -- if it wasn't for God, then members of the Zarahemla church would not be in Zarahemla, but in bondage. This is evidenced by Alma stating that 

again the Lord did deliver them out of bondage by the power of his word; and we were brought into this land, and here we began to establish the church of God throughout this land also.

Notice that Alma shifts from discussing Alma the Elder and his followers in the 3rd person, to addressing the members of the church in the 1st person plural ("we"), indicating that the blessing of deliverance for their fathers meant liberty for the members of the church. Because of God's mercy towards Alma the Elder and his followers, God brought them out and into the land of Zarahemla where Alma and the members can establish the church of God throughout the land. 

In verse 6, Alma shifts from explaining the captivity of Alma the Elder and his father, which he refers to "your fathers", to asking the people whether they've remembered the captivity and deliverance of their fathers. 

6 And now behold, I say unto you, my brethren, you that belong to this church, have you sufficiently retained in remembrance the captivity of your fathers? Yea, and have you sufficiently retained in remembrance his mercy and long-suffering towards them? And moreover, have ye sufficiently retained in remembrance that he has delivered their souls from hell?

Having led with the question in verse 6, Alma elaborates on what God has done for their fathers. 

7 Behold, he changed their hearts; yea, he awakened them out of a deep sleep, and they awoke unto God. Behold, they were in the midst of darkness; nevertheless, their souls were illuminated by the light of the everlasting word; yea, they were encircled about by the bands of death, and the chains of hell, and an everlasting destruction did await them.

...

9 And again I ask, were the bands of death broken, and the chains of hell which encircled them about, were they loosed? I say unto you, Yea, they were loosed, and their souls did expand, and they did sing redeeming love. And I say unto you that they are saved.

Having shown that the Lord saved their fathers from hell (spiritual captivity), Alma then asks the members of the church what grounds did their fathers have to believe they we're saved. In others words, how did their fathers (followers of Alma the Elder) know that they were saved. 

10 And now I ask of you on what conditions are they saved? Yea, what grounds had they to hope for salvation? What is the cause of their being loosed from the bands of death, yea, and also the chains of hell?

Alma's question is an important one. A question that we should all ask ourselves. As Christian we talk of being saved, but how do we know that we are? Alma's answer to the members of the Zarahemla church is therefore also relevant for us. Alma's answer is that we know if we're saved if we've experienced a mighty change of heart. 

And how do we know whether we've experienced a mighty change of heart? Alma asks an extensive set of questions to the people for them to gauge whether they've experienced the might change of heart. These questions are in verse 12-30 . I'll go over them later. 

After asking the series of questions, Alma explains that now is the time to repent. The Lord's arms are extended to all, inviting them to partake of the tree of life. The requirement for partaking from the tree of life is to "bring forth works of righteousness." To bring forth works of righteousness means to bring forth good fruit. Those who don't, Alma declares, will have cause to mourn. 

Alma then moves to warning the wicked. Yet, the wicked he directs his attention are those who claim to be righteous, but instead are not. It directs his comments to the professing righteous. [see "5:37--Workers of Iniquity"] These are the people who will have cause to mourn. 

After inviting all to come unto Christ, Alma states that the Lord commanded him to speak. Alma states that because he is of the holy order of God, he is commanded to speak about the things which are to come. 

Given that Alma was commanded to speak of things to come, Alma raises the questions of how does he know that what he has taught is true. Alma answers that he knows of the truth of what he has taught through the spirit of revelation and prophecy [see "5:46-47 Made Known Unto Me"]

Alma declares that his calling is to preach to all people that they must repent and be born again, stating that the judgement soon comes. And judgment will be based on the works of the individual, represented as fruit. Those "trees" that do not bear good fruit will be case into the fire. 

Alma asks more questions to the members. 

He then repeats his call to repentance, inviting those who are desirous to come out form among the wicked, and be separate. 

5:12-35,53-55 -- Knowing Whether You've Experienced A Mighty Change of Heart

Alma asks a series of questions to measure whether the members of the church in Zarahemla can have the same assurance of salvation as those of their fathers. These questions are also instructive for us. 

• Have you
• Been born of God
• Received God's image in your countenance
• Exercised faith in the redemption of the Lord 
• Can you imagine 
• the Lord, saying unto you, in that day: Come unto me ye blessed
• ye can lie unto the Lord in that day, and say—Lord, our works have been righteous works upon the face of the earth—and that he will save you?
• Being brought before God with your soul filled with guilt and remorse 
• Can you look up
• To God with a pure heart and clean hands 
• Can you think 
• Of being saved when you've yielded yourselves to become subjects to the devil 
• How will you feel
• Standing before God with stained garments
• If you have been redeemed before, can you still sing the song of redeeming love? (i.e., can you praise God with full adoration/) 
• Have you 
• kept yourself blameless before God? 
• been sufficiently humble
• been stripped of pride 
• been stripped of envy 
• Do you make a mock of his brother (neighbor, friend, family, etc)? 
• Do you persecute your brother (neighbor, friend, family, etc)? 
• Persist in
• Wearing costly apparel [i.e., spend money on costly material items]
• Supposing that you are better than one another 
• Persecute those who humble themselves
• Turning your backs on the poor and needy 
• Your wickedness 

5:37 Workers of Iniquity 

Alma's statement to workers of iniquity provides a list of their attributes: 

• Puffed up (made proud and arrogant) in the vain things of the world
• Professed to know righteousness, but have gone astray 
• Have ignored Christ calling after them by not obeying his voice.

The key characteristic of the "workers of iniquity" is that this group professes to be righteous, where, in reality, they are not. As we saw in verse 2, Alma is directing his statements to the members of the church. Seeing, this Alma is warning that members of the church who don't repent, despite being members, will have reason to mourn.

Notably for us, as members of the LDS church, Alma's statement runs across many parallels. Alma's sermon is likely speaking to many who were born into the covenant. This is evidenced with his reminding them of what the Lord did for their fathers. Many of these members who were born into the covenant have fallen away. Although they may still attend worship, these members are not producing good fruit. 

Thus Alma holds a mirror up to us. Although his comments were directed to a group living around 83 BC, the principle expressed is applicable today. And the principle is this: the hallmark of righteousness is not whether you are a member of the church, but instead, is whether you produce good works. 

Yet we should distinguish between doing good work and producing/or bringing forth good works. Any person can do a good work. We see this throughout the world, where volunteers, or any belief, will dedicate their time helping others. 

But to produce good works means that good work flows out of the person. In other words, the righteous are those whose mere existence is a good work. This is because their lives are concerned with producing goodness. Notice that Alma uses the word or phrase produce and bring forth. These verbs deal with creating or bringing into existence something. In the case of the righteous, they create/ bring into existence goodness. 

Having reconciled their lives to God, the righteous are only concerned with obeying the Lord's will. This concern leads them to arranging their lives so that they reflect Christ in their actions and deeds. 

Given that workers of iniquity existed in the Zarahemla church, is it not possible that there are workers of iniquity in the LDS church -- members professing to be righteous, but are not? To answer this question, consider the revelation pertaining the the organization to the church 

32 But there is a possibility that man may fall from grace and depart from the living God;

33 Therefore let the church take heed and pray always, lest they fall into temptation;

34 Yea, and even let those who are sanctified take heed also. 

 No matter one's position or years in the church -- whether they served a mission, are in a leadership position, or whatever it may be -- is safe from falling. No one. Notice that verse 34 are refers to a specific category of people -- the sanctified. The sanctified are those who have been made holy. These are men who commune with God and the heavens. Even this group is not immune for falling. 

The gravity of a person having gone astray is that the person is a worker of iniquity. Having known the right way and departed from it, the conduct, actions, and statements of the person are out of alignment with God. And because they are out of alignment, the conduct, actions, and statements leads to distorting God's commands. These distortions spread.

And given that this can happen to anyone, we should deeply reflect whether we are in this category by pondering over the question Alma asked the members (see above). 

There are a great many wise men and women too in our midst who are too wise to be taught; therefore they must die in their ignorance, and in the resurrection they will find their mistake. (Teachings of the Prophet Joseph Smith, pg 309) 

5:41 -- Hearkeneth to the Voice...

Continuing the message of Lehi, Jacob, King Benjamin, Alma's statement shows that there are only two options -- follow the Lord or follow Satan. 

Further notice the language Alma uses: 

41 Therefore, if a man bringeth forth good works he hearkeneth unto the voice of the good shepherd, and he doth follow him; but whosoever bringeth forth evil works, the same becometh a child of the devil, for he hearkeneth unto his voice, and doth follow him.

In this life, we have the choice, based on which voice we'll heed, of who we will make as our father. We can choose Christ, by being born again and receiving the Holy Ghost; or we can choose Satan, by persisting in wickedness and succumbing to temptations.  

5:46-47 -- Made Known Unto Me

Alma's explanation for how he knows the things he does is important to consider. There is a branch of philosophy called epistemology. Epistemology deals with the question how we come to know things. 

Given that Alma is testing of things to come, how does Alma know this? Alma explains that his knowledge comes through two sources: 1) the spirit of revelation and 2) the spirit of prophecy. 

These are sources that we should utilize in our quest for knowledge. 

1. Spirit of Revelation

The Spirit of Revelation works through manifestations by the Holy Spirit. It is how anyone comes to know of the truth of the gospel. It is also the channel we came to know the truth of the Book of Mormon. Mormon's invitation at the end of the Book of Mormon is an invitation to gain knowledge of the truth of the Book of Mormon through the Spirit of Revelation. 

4 And when ye shall receive these things, I would exhort you that ye would ask God, the Eternal Father, in the name of Christ, if these things are not true; and if ye shall ask with a sincere heart, with real intent, having faith in Christ, he will manifest the truth of it unto you, by the power of the Holy Ghost.

The Holy Ghost is a revelator 

This spirit is available to all. Jospeh Smith explains how the Spirit of Revelation works:

A person may profit by noticing the first intimation of the spirit of revelation; for instance, when you feel pure intelligence flowing into you, it may give you sudden strokes of ideas, so that by noticing it, you may find it fulfilled the same day or soon; (i.e.,) those things that were presented unto your minds by the Spirit of God, will come to pass; and thus by learning the Spirit of God and understanding it, you may grow into the principle of revelation, until you become perfect in Christ Jesus. (Teaching of the Prophet Joseph Smith, pg 151) 

We determine by our heed and diligence how much revelation, and the degree of revelation, we receive. Revelation is a channel to knowledge. But it requires practice in understanding how it works to recognize the voice of the Spirit. Nevertheless, as you practice on hearing and obeying its prompting, the Spirit will become more and more pronounced in your life, leading to further and deeper truth. It is through this medium that you can come to know the things of God. 

2. Spirit of Prophecy 

The other channel of knowledge is the Spirit of Prophecy. The Spirit of Prophecy is the testimony of Jesus. In an earlier post, I explained what it means to have the testimony of Jesus. See here. In short, having a testimony of Jesus is to have a witness of him -- an actual knowledge. When one has this, one has the Spirit of Prophecy. 

3. Obtaining the Two Comforters

Notable is that each of these mediums of knowledge is associated with receiving comforters. In Doctrine and Covenants and through the teachings of Joseph Smith, we learn that there are two comforters we are to receive. 

The first comforter is the Holy Ghost. Although we can all experience the impression and influence of the Holy Ghost from time-to-time, to fully possess the Spirit of revelation requires that we receive the gift of the Holy Ghost, as explained here and here and here. This is because the primary function of the Holy Ghost is to reveal. We must possess the gift of the Holy Ghost to continually receive revelations. 

There are two Comforters spoken of. One is the Holy Ghost, the same as given on the day of Pentecost, and that all Saints receive after faith, repentance, and baptism. This first Comforter or Holy Ghost has no other effect than pure intelligence. (Teachings of the Prophet Joseph Smith, pg 149) 

The second comforter is Jesus Christ. And just like the comforter of the Holy Ghost is available to all 

Now what is this other Comforter? It is no more nor less than the Lord Jesus Christ Himself; and this is the sum and substance of the whole matter; that when any man obtains this last Comforter, he will have the personage of Jesus Christ to attend him, or appear unto him from time to time, and even He will manifest the Father unto him, and they will take up their abode with him, and the visions of the heavens will be opened unto him, and the Lord will teach him face to face, and he may have a perfect knowledge of the mysteries of the Kingdom of God; and this is the state and place the ancient Saints arrived at when they had such glorious visions--Isaiah, Ezekiel, John upon the Isle of Patmos, St. Paul in the three heavens, and all the Saints who held communion with the general assembly and Church of the Firstborn. (Teachings of Joseph Smith, 150)

The second comforter of Jesus Christ is the testimony of Christ. To receive the second comforter means that one has the spirit of prophecy. Joseph Smith's teaching makes this apparent. Having the Spirit of Prophecy means that Christ and the Father will teach you the mysteries of God. It is through the medium of the Spirit of Prophecy that one advances in greater degree of light and truth. It is through this medium that the prophets of old foresaw the coming of Christ. 

5:57 -- Come Ye Out From Among the Wicked

Alma's call for the righteous (or those who desire to be righteous) to separate themselves from the wicked provides further insight into the meaning of righteousness and holiness. This has been discussed before, but it's worth looking at it again in the light of Alma's statement. 

Righteousness is about separating oneself from the world. Yet this separation doesn't mean that the righteous don't involve themselves in the world, but it means that they don't participate in the wicked things of the world. The righteous are to be separate in word, action, and deed. 

5:58 -- The Book of Life 

Only those whose names are written in the Book of Life can take a place at the right hand of the Lord. 

For the names of the righteous shall be written in the book of life, and unto them will I grant an inheritance at my right hand. (Alma 5:58) 

The first mention of the Book of Life is when Moses makes intercession on behalf of the Israelites for their transgression is worshiping the golden calf. (see Exodus 32:31-32). 

The Book of Life is the record kept in heaven. This is the record the Jesus alludes when speaking to this disciples 

20 Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven.

John the Revelator mentions the Book of Life of different occasions: 

5 He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels.

Those who worship the beast are those whose names are not written in the Book of Life

7 And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.

8 And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world. (Revelation 13)

....

8 The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. (Revelation 17)

There are only two books people will be judged by: 1) the book of life and 2) the book of the dead. Our works are recorded in each book. We are judged by our works. 

12 And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. (Revelation 20)

Those whose names are not recorded in the Book of Life are cast into fire.  

14 And death and hell were cast into the lake of fire. This is the second death.

15 And whosoever was not found written in the book of life was cast into the lake of fire. (Revelation 20)

Only those whose names are written in the Book of Life may enter Zion

27 And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb’s book of life. (Revelation 21)

Those who corrupt or take away any of the John's revelation from the Book of Revelation, his/her name will be removed from the Book of Life

19 And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book. (Revelation 22) 

Chapter 6

After delivering his message, Alma ordained priests to "preside and watch over the church." This, after all, is the duty of a priest. 

Those who repent, despite their transgression and iniquity, are immediately forgiven and restored into fellowship. Those who don't repent we excommunicated -- because they showed no desire to separate themselves from the wicked and enter into Christ's fold.  

Mormon notes that all had the freedom to worship, and "none were deprived of the privilege of assembling themselves together to hear the word of God." Freedom of religion is a hallmark of a society that values liberty. Each person has the choice as to whether the will follow God or not. Not one should be compelled to follow God. And those who seek to follow and worship God, should be given that freedom. 

Mormon also explains the worship of the members: they gathered "themselves oft, and join in fasting and mighty prayer in behalf of the welfare of the souls who knew not God." Thus worship revolved around the care and concern for those outside the church. 

At the end, we learn that Alma, after having established the church, moves on to preach in Gideon according to the Spirit of Revelation (what is revealed by the Holy Ghost) and the Spirit of Prophecy, according to his witness of Jesus. 

Chapter 7 

The following is Alma's message to the people in Gideon. In his message, Alma explains the role of Christ and also Christ's experiences in mortality. 

7:11-13 -- He Will Take...

Alma explains all that Christ's ministry and purpose entailed: 

1. go forth, suffering pains and afflictions and temptations of every kind; and this that the word might be fulfilled which saith he will take upon him the pains and the sicknesses of his people.

2. take upon him death, that he may loose the bands of death which bind his people;

3. take upon him their infirmities (weaknesses, imperfections) that his bowels may be filled with mercy, according to the flesh, that he may know according to the flesh how to succor his people according to their infirmities.

4. take upon him the sins of his people, that he might blot out their transgressions according to the power of his deliverance; and now behold, this is the testimony which is in me.

7:15 -- Lay Aside Every Sin 

Here, Alma describes the process of repentance. Again, like others have taught, repentance is more than apologizing. Instead, it concerns a change of one's heart. To repent is to lay aside "every sin" which "bests you." Repentance, then, involves the forsaking of sin. If you struggle with a weakness or temptation, and you continue to yield to it, then you haven't repented. Every sin must be laid aside. 

7:23 -- I Would That Ye...

Alma's provides a helpful understanding of who we should seek to become as followers of Christ. He states: 

23 And now I would that ye should be humble, and be submissive and gentle; easy to be entreated; full of patience and long-suffering; being temperate in all things; being diligent in keeping the commandments of God at all times; asking for whatsoever things ye stand in need, both spiritual and temporal; always returning thanks unto God for whatsoever things ye do receive.

These breakdown as follows: 

• be humble
• submissive
• gentle
• easy to be entreated 
• full of patience
• full of long-suffering
• being temperate in all things
• being diligent in keeping the commandments
• Asking for whatever you stand in need of
• this includes both spiritual and temporal 
• Always thanking God 

Humility

Humility in the gospel means that one seeks for correction. The humble are those who recognize that they know nothing and therefore are not surprised when greater truth comes along and corrects their previous understanding. 

The Lord can only teach us what we are willing to handle. Many of us think we know enough and therefore don't seek to learn more, to have our understanding adjusted. Those who believe the know enough then shut themselves out from receiving more. They can't progress; they can't grow line-upon-line, precept-upon-precept. 

The Lord, in teaching Abraham about the eternal laws and the ordering of the universe, revealed an important principle relevant for us. The Lord taught: 

16 If two things exist, and there be one above the other, there shall be greater things above them; therefore Kolob is the greatest of all the Kokaubeam that thou hast seen, because it is nearest unto me.

17 Now, if there be two things, one above the other, and the moon be above the earth, then it may be that a planet or a star may exist above it; and there is nothing that the Lord thy God shall take in his heart to do but what he will do it.

18 Howbeit that he made the greater star; as, also, if there be two spirits, and one shall be more intelligent than the other, yet these two spirits, notwithstanding one is more intelligent than the other, have no beginning; they existed before, they shall have no end, they shall exist after, for they are gnolaum, or eternal. (Abraham 3) 

Simply put, whether it deals with celestial bodies or intelligences, where there are two things and one is greater than the others, it also follows that there is something greater than both of those. 

This means that no matter what position you are in the world, whatever knowledge you possess, there is always greater knowledge that you don't possess that someone else does. Because the humble recognize this, they are the only ones who grow in light and truth. 

Patience and Long-Suffering 

The Lord revealed to Joseph Smith an important principle about how to make the priesthood operative in our life. 

41 No power or influence can or ought to be maintained by virtue of the priesthood, only by persuasion, by long-suffering, by gentleness and meekness, and by love unfeigned;

What does it mean to be patient and long-suffering? One way we show patience and long-suffering is when reaching out to share light and truth with other. Jospeh Smith taught, 

If I esteem mankind to be in error, shall I bear them down? No. I will lift them up, and in their own way too, if I cannot persuade them my way is better; and I will not seek to compel any man to believe as I do, only by the force of reasoning, for truth will cut its own way. (Teachings of the Prophet Joseph Smith, 313) 

Asking of God

One sign of a follower of Christ is their willingness to ask God and inquire of him. Asking open up the doors to revelations. Asking is how we learn. Many people allow their faith the stagnate or even regress because they don't take the time to inquire of the Lord. Sadly, many depart from God upon hearing information that might cause them to doubt the restoration of the gospel. Instead of turning to God, they let the world be their source. 

The Lord deals with his people as a tender parent with a child, communicating light and intelligence and the knowledge of his ways as they can bear it. (Teachings of the Prophet Joseph Smith, 305).

We should not hesitate to inquire of God. To ask and learn from him. Some may believe that they do, but receive no answer. But sometimes answers don't come immediately. As we read with Alma (the Elder), his answer for wisdom on how to handle the wicked and unrepentant members of the church did not come until after might prayer, the pouring of his entire soul. 

Another step to improve your prayer is to align yourself with God. This comes from repentance and seeking after the gift of the Holy Ghost. When we receive the Holy Ghost, it acts as an intermediary for us, making up for what we lack. The Apostle Paul taught how the Holy Ghost serves as an intermediary. 

26 Likewise the Spirit helps us in our weakness. For we do not know what to pray for as we ought, but the Spirit himself intercedes for us with groanings too deep for words. 27 And he who searches hearts knows what is the mind of the Spirit, because[g] the Spirit intercedes for the saints according to the will of God. 

Here, Paul teaches that because the Spirit knows the mind of God, it knows how to intercede for us unto God. Thus the Spirit makes up for what we lack. And by doing this, makes it so our prayers are heard. 

The last way to ensure your prayer is heard is to pray sincerely and with real intent. To pray with real intent means that you are serious about what you're praying for. And to be serious means that you have thought deeply about your question or concern. In other words, you are not asking God something based on mere whim. 

You also need to know that what you're asking for is according to his will. To understand his will requires you to understand his character. This is what the scriptures are for -- to teach you about God's character by reading of people experiences with him and teaching about him. 

Search the scriptures--search the revelations which we publish, and ask your Heavenly Father, in the name of His Son Jesus Christ, to manifest the truth unto you, and if you do it with an eye single to his glory nothing doubting, He will answer you by the power of His Holy Spirit. You will then know for yourselves and not for another. You will not then be dependent on man for the knowledge of God; nor will there be any room for speculation. (Teachings of the Prophet Joseph Smith, 11) 

Once you understand who God is by diligent study and prayer, then answers will come. 

Having a knowledge of God, we begin to know how to approach him, and how to ask so as to receive an answer. When we understand the character of God, and how to come to him, he begins to unfold the heavens to us, and to tell us all about it. When we are ready to come to him, he is ready to come to us. (Teachings of the Prophet Joseph Smith, 350)

Last, consider this quote from Joseph Smith that encapsulates ideas already taught and also expands on others: 

Our heavenly Father is more liberal in His views, and boundless in His mercies and blessings, than we are ready to believe or receive; and, at the same time, is more terrible to the workers of iniquity, more awful in the executions of His punishments, and more ready to detect every false way, than we are apt to suppose Him to be. He will be inquired of by His children. He says, "Ask and ye shall receive, seek and ye shall find;" but, if you will take that which is not your own, or which I have not given you, you shall be rewarded according to your deeds; but no good thing will I withhold from them who walk uprightly before me, and do my will in all things--who will listen to my voice and to the voice of my servant whom I have sent; for I delight in those who seek diligently to know my precepts, and abide by the law of my kingdom; for all things shall be made known unto them in mine own due time, and in the end they shall have joy. (Aug. 27, 1842.) DHC 5:134-136 

7:24 --- Abounding in Good Works

As taught by Alma in chapter 5, God will measure us by the works we produce (bring forth). We, as imagers of God, made in his image, are to bring forth goodness into the world. It's not enough to refrain from doing bad actions. Coming unto God means bringing forth goodness into the world. To make the world a better place. To ensure that we are bringing forth good works, we need to have faith, hope and charity. 

• Faith is a trust in God that is animated by his promises which causes us to act. 

• Hope is a confident expectation that promises will be fulfilled based on assurance from God through signs and revelation. 

• Charity is (true and godly) love for others that is manifested for the wellbeing and concern of others over oneself. 

Why does possessing these attributes lead to us always abounding in good works? One reason is that each on these traits affects the way we receive the word and interact with it. 

Faith is a principle of action. To have faith requires us to act. This is because God's promises can only be fulfilled by acting to obtain it. 

Hope is what allows us to endure and not faint in our pursuit of seeking after God. Because hope is a confident expectation, a person who has hope is not being naively optimistic in the fulfillment of events, but has an assurance that future events will occur (at some point), which allows us to press forward and endure because they know something better awaits them in the future. 

Charity is the mindset that allows one to abound in good works. Because charity is a love that is manifested for the wellbeing and concern of others over oneself, a person who has charity is continually concerned about the welfare of others and how to relieve their suffering. Helping others leads to producing goodness in the world. The Lord's ministry was fully dedicated to serving and helping others. 

Yet charity, for most, and like all other attributes, is a gift from God. Most of us don't have charity. This is because the trait of charity is so contrary to what the world values. Rarely do we hear that we should set aside our own pursuits to help others. Thus charity needs to be sought. 

Again, Peter lays out the steps one takes to obtain charity. Let's review: 

5 And beside this [having received the Holy Ghost], giving all diligence, add to your faith virtue; and to virtue knowledge;

6 And to knowledge temperance; and to temperance patience; and to patience godliness;

7 And to godliness brotherly kindness; and to brotherly kindness charity.

8 For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ.

 To receive the gift of the Holy Ghost we exercise faith. Once having established our faith (as faith can always grow) we move on to virtue and then to knowledge and so forth. The end result of having done this is that we progress until we obtain charity.