Mosiah 27:1-6

(Note:  The next two nights I have Parent/Teacher’s Conference in the evenings.  My next post will be on Thursday, February 2^nd.)

Chapter 27

Mosiah forbids persecution and enjoins equality—Alma the younger and the four sons of Mosiah seek to destroy the Church—An angel appears and commands them to cease their evil course—Alma is struck dumb—All mankind must be born again to gain salvation—Alma and the sons of Mosiah declare glad tidings. About 100–92 B.C.

¹ AND now it came to pass that the persecutions which were inflicted on the church by the unbelievers became so great that the church began to murmur, and complain to their leaders concerning the matter; and they did complain to Alma.  And Alma laid the case before their king, Mosiah.  And Mosiah consulted with his priests. ² And it came to pass that king Mosiah sent a proclamation throughout the land round about that there should not any unbeliever persecute any of those who belonged to the church of God.

Mosiah 27:1-2 (Emphasis mine)

The persecution of the believers by the unbelievers became quite intense.  The believers went to their leaders and Alma(1), complaining about what was happening. 

He then took it to King Mosiah. The first thing the King did was consult with his priests.  In a revelations to Joseph Smith, the Lord emphasized the importance of listening to counsel:  “And listen to the counsel of him who has ordained you from on high, who shall speak in your ears the words of wisdom, that salvation may be unto you in that thing which you have presented before me, saith the Lord God” (D&C 78:2). 

Who were these priests that counseled the King?  John Sorenson writes:

“They would have been the priests in charge of the (in effect, the king's) temple and who saw that its rituals were carried out on schedule. (The need for scheduling naturally would have placed responsibility for keeping up the calendar in priestly hands, as had been the case at Jerusalem; compare 3 Nephi 8:1—2.) The refusal by Mosiah's priests to enter into the particular issue of moral and political behavior (‘persecution’) that Alma(1) had raised is consistent with the definition of their role as largely ceremonial, focused on what went on at the temple itself rather than dealing much with ethical issues among the public at large.” [1] (Emphasis mine)

Sorenson also wrote:

“Finally, it should be noted that certain priests among the Nephites either held political power themselves or were closely allied with rulers; that is, they were part of the elite (see Mosiah 17:6; 29:42; Alma 14:18; 30:29; 4 Nephi 1:34). The king's court at the time of Mosiah had a corps of priests around the monarch who seem to have had no connection to the ‘church’ (see Mosiah 27:1).” [2] Emphasis mine)

A decision was made to issue a proclamation that unbelievers should not persecute any believer.  Hugh Nibley tells us that it went even farther:

“No persecution either of believers by unbelievers, of unbelievers by believers or of believers by other believers, or unbelievers by other unbelievers (cf. Mosiah 27:1—3). In short, there was to be no persecution, and the purpose of all this was so that ‘there should be an equality among all men’ (Mosiah 27:3) [cf. Alma 1:21]. When one group can bring social pressure one against another, you do not have equality.” [3]  (Emphasis mine)

³ And there was a strict command throughout all the churches that there should be no persecutions among them, that there should be an equality among all men; ⁴ That they should let no pride nor haughtiness disturb their peace; that every man should esteem his neighbor as himself, laboring with their own hands for their support. ⁵ Yea, and all their priests and teachers should labor with their own hands for their support, in all cases save it were in sickness, or in much want; and doing these things, they did abound in the grace of God.

Mosiah 27:3-5 (Emphasis mine)

Persecution was not acceptable.  It didn’t matter who was doing.  It just wasn’t done.  No one should let pride “disturb the peace.”  Care for one another.  Work for your support.  All were equal.  “Now if a man desired to serve God, it was his privilege; or rather, if he believed in God it was his privilege to serve him; but if he did not believe in him there was no law to punish him … For there was a law that men should be judged according to their crimes.  Nevertheless, there was no law against a man's belief; therefore, a man was punished only for the crimes which he had done; therefore all men were on equal grounds” (Alma 30:9, 11).

This was expected even of the priests and teachers.  People were expected to work for their support.  When Alma(1) first set up his church, “… he also commanded them that the priests whom he had ordained should labor with their own hands for their support … And the priests were not to depend upon the people for their support; but for their labor they were to receive the grace of God, that they might wax strong in the Spirit, having the knowledge of God, that they might teach with power and authority from God” (Mosiah 18:24, 26). 

⁶ And there began to be much peace again in the land; and the people began to be very numerous, and began to scatter abroad upon the face of the earth, yea, on the north and on the south, on the east and on the west, building large cities and villages in all quarters of the land. ⁷ And the Lord did visit them and prosper them, and they became a large and wealthy people.

Mosiah 27:6-7 (Emphasis mine)

Peace broke out across the land.  And the population increased.  They began to fill the land and build cities and villages through the land.  “The Lord did visit them” and they became a prosperous people.

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[1] Religious Groups and Movements among the Nephites, 200–1 B.C., John L. Sorenson,
Provo, Utah: Maxwell Institute, accessed January 30, 2012.

[2] The Book of Mormon as a Mesoamerican Record, John L. Sorenson, Provo, Utah: Maxwell Institute, accessed January 30, 2012.

[3] Criticizing the Brethren, Hugh W. Nibley, Provo, Utah: Maxwell Institute, accessed January 30, 2012.

Mosiah 26:25-39

The Lord continues to answer Alma(1)’s prayer.

²⁵ And it shall come to pass that when the second trump shall sound then shall they that never knew me come forth and shall stand before me. ²⁶ And then shall they know that I am the Lord their God, that I am their Redeemer; but they would not be redeemed. ²⁷ And then I will confess unto them that I never knew them; and they shall depart into everlasting fire prepared for the devil and his angels. ²⁸ Therefore I say unto you, that he that will not hear my voice, the same shall ye not receive into my church, for him I will not receive at the last day.

Mosiah 26:25-28 (Emphasis mine)

Here the Lord lays out what will happen to those who reject.  They day will come where all will stand before Him, even those who “never knew me.”  Then they will know who He is.  He is the Redeemer, offering redemption to all, but they will not receive redemption.

These people will inherit the telestial glory.  In the vision Joseph Smith and Sydney Rigdon received about the salvation of man, they saw “… the glory of the telestial, which glory … These are they who received not the gospel of Christ, neither the testimony of Jesus … These are they who are thrust down to hell. These are they who shall not be redeemed from the devil until the last resurrection, until the Lord, even Christ the Lamb, shall have finished his work” (D&C 76:81-82; 84-85). 

In the Preface to the Doctrine & Covenants, the Lord proclaimed to the wicked that “… the day cometh that they who will not hear the voice of the Lord, neither the voice of his servants, neither give heed to the words of the prophets and apostles, shall be cut off from among the people;” (D&C 1:14). 

Nephi learned the same principle in his great revelation.  “Wherefore, if they should die in their wickedness they must be cast off… wherefore, they must be brought to stand before God, to be judged of their works; and if their works have been filthiness … and if they be filthy it must needs be that they cannot dwell in the kingdom of God; if so, the kingdom of God must be filthy also … wherefore there must needs be a place of filthiness prepared for that which is filthy.  And there is a place prepared, yea, even that awful hell of which I have spoken, and the devil is the preparator of it … Wherefore, the wicked are rejected from the righteous, and also from that tree of life, whose fruit is most precious and most desirable above all other fruits; yea, and it is the greatest of all the gifts of God …” (1 Nephi 15:33-36).

Jennifer Clark Love reminds us that the Lord offers redemption to the entire world.

“The prophets of the Book of Mormon teach that redemption is offered to all; however, only those who enter into covenants and are adopted by the Lord, receiving his name, create a family relationship with the Lord where he is able to act as their go'el  [1] and deliver them from the bondage of sin.” [2] (Emphasis mine)

²⁹ Therefore I say unto you, Go; and whosoever transgresseth against me, him shall ye judge according to the sins which he has committed; and if he confess his sins before thee and me, and repenteth in the sincerity of his heart, him shall ye forgive, and I will forgive him also. ³⁰ Yea, and as often as my people repent will I forgive them their trespasses against me. ³¹ And ye shall also forgive one another your trespasses; for verily I say unto you, he that forgiveth not his neighbor's trespasses when he says that he repents, the same hath brought himself under condemnation.

³² Now I say unto you, Go; and whosoever will not repent of his sins the same shall not be numbered among my people; and this shall be observed from this time forward.

Mosiah 26:29–32 (Emphasis mine)

After laying the foundation and principles of redemption, the Lord gives Alma(1) his law.  Anyone who has sinned against the Lord is to be brought before Alma(1) to be judged.  If the person confesses their sins and sincerely repents, they are to be forgiven.  This is the same concept taught by Peter when he called on the people to “[r]epent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord” (Acts 13:19).  If this person sincerely repents, the Lord will forgive then as “often as my people repent.”

That’s not all.  The righteous member has a responsibility as well.  They are told by the Lord that they are required to forgive their neighbor’s trespasses.  If they don’t, they will bring themselves “under condemnation.”

Christ taught this to the Nephites when He appeared on this continent.  “For, if ye forgive men their trespasses your heavenly Father will also forgive you; But if ye forgive not men their trespasses neither will your Father forgive your trespasses” (3 Nephi 13:14-15).  The Lord revealed to Joseph that we must “… forgive one another; for he that forgiveth not his brother his trespasses standeth condemned before the Lord; for there remaineth in him the greater sin.  I, the Lord, will forgive whom I will forgive, but of you it is required to forgive all men” (D&C 64:9-10).

The principle of forgiving and being forgiven is essential to our salvation.  The only way you can be forgiven is to forgive others.  If you fail to forgive, you will not be forgiven.

³³ And it came to pass when Alma had heard these words he wrote them down that he might have them, and that he might judge the people of that church according to the commandments of God. ³⁴ And it came to pass that Alma went and judged those that had been taken in iniquity, according to the word of the Lord. ³⁵ And whosoever repented of their sins and did confess them, them he did number among the people of the church; ³⁶ And those that would not confess their sins and repent of their iniquity, the same were not numbered among the people of the church, and their names were blotted out.

Mosiah 26:33-36 (Emphasis mine)

Alma(1) recorded the words of the Lord so they were there when he judged the dissidents.  He then began the process.  The dissidents were offered two choices.  Confess their sin and repent or be cut off from the church.  Those that confessed and repented were forgiven and continued to be numbered among the church.  Those that refused had their names blotted out and were excommunicated from the church.

Confession is an essential part of repentance.  Noel Reynolds explains:

“While the necessity of confession as part of repentance was not emphasized by all the Book of Mormon prophets, it was clearly in place. Again, it is Alma the Elder who develops the idea at length. Alma teaches the members of the church to forgive all who confessed their sins (see Mosiah 26:29). Confession of sins and repentance of iniquity were necessary requirements for gaining and retaining membership in the church (see Mosiah 26:35-36).” [3] (Emphasis mine)

³⁷ And it came to pass that Alma did regulate all the affairs of the church; and they began again to have peace and to prosper exceedingly in the affairs of the church, walking circumspectly before God, receiving many, and baptizing many. ³⁸ And now all these things did Alma and his fellow laborers do who were over the church, walking in all diligence, teaching the word of God in all things, suffering all manner of afflictions, being persecuted by all those who did not belong to the church of God. ³⁹ And they did admonish their brethren; and they were also admonished, every one by the word of God, according to his sins, or to the sins which he had committed, being commanded of God to pray without ceasing, and to give thanks in all things.

Mosiah 26:37-39 (Emphasis mine)

As the church dealt with the dissidents, peace and prosperity grew for the church.  Members were living their religion; new baptisms were occurring. 

Even so, Alma(1) and other leaders did continue to preach and admonish members to remain committed to the word of God.  They did this in spite of persecution by those who did not belong to the church. 

They were commanded of God to pray continually.  This reiterated the word of the Lord given to Nephi(1).  He wrote “… if ye would hearken unto the Spirit which teacheth a man to pray ye would know that ye must pray; for the evil spirit teacheth not a man to pray, but teacheth him that he must not pray. But behold, I say unto you that ye must pray always, and not faint; that ye must not perform any thing unto the Lord save in the first place ye shall pray unto the Father in the name of Christ, that he will consecrate thy performance unto thee, that thy performance may be for the welfare of thy soul.” (2 Nephi 32:8-9).

As Alma(1) “regulate[d] the affairs of the church,” he had to deal with the notion of excommunication.

“ ‘And it came to pass that Alma did regulate all the affairs of the church’ (Mosiah 26:37). This idea of excommunication was obviously wholly new to Alma, who had grown up under the old ideology where one's birth ‘numbered’ one among the people of the Lord—the Nephites—in such a way that one could not be ‘blotted out,’ and where one's primary social identity was national or genealogical rather than, as we might express it, ‘intentional’ or ‘voluntary.’ “ [4] (Emphasis mine)

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[1] The person who carries this responsibility is known as the go'el, the present participle of ga'al. The go'el was a person's closest relative who was "responsible for standing up for him and maintaining his rights," a responsibility based on feelings of tribal unity. Basic duties of the go'el were: (1) to buy back sold property; (2) to buy back a man who had sold himself to a foreigner as a slave; (3) to avenge blood and kill a relative's murderer; (4) to receive atonement money; and, figuratively, (5) to be a helper in a lawsuit.

[2] The Lord Will Redeem His People: Adoptive Covenant and Redemption in the Old Testament and Book of Mormon. Jennifer Clark Lane, Provo, Utah: Maxwell Institute, accessed January 29, 2012. 

[3] The True Points of My Doctrine, Noel B. Reynolds, Provo, Utah: Maxwell Institute, accessed January 29, 2012.

[4] Authority in the Book of Mosiah, Daniel C. Peterson, Provo, Utah: Maxwell Institute, accessed January 29, 2012.

Mosiah 26:15-24

Throughout the Book of Mormon, when a leader like Alma(1) has a serious problem, they turn to the Lord.  Most of the time, it deals with spiritual issues.  This time, is more a political issue.  King Mosiah(2) left the problem of the dissenters directly in the hands of Alma(1).  He turned to the Lord.  Terryl Givens described the process.

“In at least one instance, prayer about a difficult political problem elicits an answer. Unsuccessful in his effort to transfer jurisdiction over zealous apostates to the king, Alma takes his dilemma to the Lord in prayer. ‘And it came to pass that after he had poured out his whole soul to God, the voice of the Lord came to him,’ saying essentially that ecclesiastical dilemmas require ecclesiastical solutions (Mosiah 26:14).” [1] (Emphasis mine)

Alma(1)’s answer:

¹⁵ Blessed art thou, Alma,

        and blessed are they

        who were baptized

            in the waters of Mormon. 

    Thou art blessed

     because of thy exceeding faith

         in the words alone

         of my servant Abinadi.

¹⁶ And blessed are they

    because of their exceeding faith

        in the words alone

            which thou hast spoken

            unto them.

¹⁷ And blessed art thou

    because thou hast established

        a church

        among this people;

    and they shall be established,

        and they shall be my people.

¹⁸ Yea, blessed

    is this people

        who are willing

        to bear my name;

    for in my name

        shall they be called;

        and they are mine.

¹⁹ And because thou hast

    inquired of me

        concerning the transgressor,

        thou art blessed.

Mosiah 26:15-19

In His answer to Alma(1)’s prayer, He recounts Alma(1)’s experiences as the waters of Mormon.  Mormon waxed poetic when he described the events at the waters of Mormon.

    And now it came to pass

    that all this was done in Mormon,

        yea, by the waters of Mormon,

        in the forest that was near

           the waters of Mormon;

    yea, the place of Mormon,

    the waters of Mormon,

    the forest of Mormon,

        how beautiful are they

            to the eyes of them

            who there came to the knowledge

                of their Redeemer;

    yea, and how blessed

        are they,

    for they shall sing

        to his praise forever.

Mosiah 18:30

The scriptures remind us of the importance of inquiring of the Lord.  James wrote “[i]f any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him. But let him ask in faith, nothing wavering.  For he that wavereth is like a wave of the sea driven with the wind and tossed” (James 1-5).  In this dispensation, the Lord told Joseph Smith and Oliver Cowdry when they turned to the Lord “… blessed art thou for what thou hast done; for thou hast inquired of me, and behold, as often as thou hast inquired thou hast received instruction of my Spirit.  If it had not been so, thou wouldst not have come to the place where thou art at this time.” 

Those that placed their faith in the Lord, and were willing to bear His name, are blessed because, the Lord tells us, “they are mine.”  How wonderful it would be to hear the Lord tell us we are blessed because we have taken his name upon and that we are His!

King Benjamin reminded us of the importance of taking upon us the name of Christ.  He said that “… under this head ye are made free, and there is no other head whereby ye can be made free.  There is no other name given whereby salvation cometh; therefore, I would that ye should take upon you the name of Christ, all you that have entered into the covenant with God that ye should be obedient unto the end of your lives” (Mosiah 5:8).

Jennifer Clark Lane explains the importance of adoption by covenant.

“This adoption by covenant to become the "people of the Lord" is illustrated in Mosiah 26. Here the Lord speaks to Alma about the people who were willing to enter into a covenant with him at the waters of Mormon. In his address he explicitly states that the people who are willing to bear his name are his people. "Yea, blessed is this people who are willing to bear my name; for in my name shall they be called; and they are mine" (Mosiah 26:18). Through their baptismal covenant the people of Alma received a new name and were adopted. He explains that those who are adopted by covenant and keep that covenant will receive a place at his right hand, "for behold, in my name are they called; and if they know me they shall come forth" (Mosiah 26:24). The Lord contrasts this promise of redemption with the fate of those who will not enter into (or keep) their covenants, receive his name, and be adopted.” [2] (Emphasis mine)

The Lord continues:

²⁰ Thou art my servant; and I covenant with thee that thou shalt have eternal life; and thou shalt serve me and go forth in my name, and shalt gather together my sheep. ²¹ And he that will hear my voice shall be my sheep; and him shall ye receive into the church, and him will I also receive. ²² For behold, this is my church; whosoever is baptized shall be baptized unto repentance.  And whomsoever ye receive shall believe in my name; and him will I freely forgive. ²³ For it is I that taketh upon me the sins of the world; for it is I that hath created them; and it is I that granteth unto him that believeth unto the end a place at my right hand. ²⁴ For behold, in my name are they called; and if they know me they shall come forth, and shall have a place eternally at my right hand.

Mosiah 26:20-24 (Emphasis mine)

The constant promise we have from the Lord is that, if we obey His commandments and serve Him, we will receive eternal life.  Alma(1) is commanded to gather His sheep.  Those that hear the word, accept it, and “baptized unto repentance,” shall be his sheep.  This echoes the word of the Lord when He said “I am the good shepherd, and know my sheep, and am known of mine” (John 10:14).  Jacob explained that the Lord “… commandeth all men that they must repent, and be baptized in his name, having perfect faith in the Holy One of Israel, or they cannot be saved in the kingdom of God” (2 Nephi 9:23).

Marilyn Arnold explains:

“The Lord makes a rare and splendid promise to Alma: "Thou art my servant; and I covenant with thee that thou shalt have eternal life; and thou shalt serve me and go forth in my name" (Mosiah 26:20). Could any covenant be grander and any calling more clear? The Lord gives him authority both to judge and to forgive (see v. 29), and Alma writes all the Lord's words "that he might judge the people of that church according to the commandments of God" (v. 33). We are told in the same chapter that "Alma did regulate all the affairs of the church" (v. 37).” [3] (Emphasis mine)

In speaking to Alma(1), the Lord reminds him that “it is I that taketh upon me the sins of the world … in my name are they called; and if they know me they shall come forth, and shall have a place eternally at my right hand.”  Christ taught this principle to His disciples in the Old World: “And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent” (John 17:3).

Once again, the concept of baptism and repentance is front-and-center in the Lord’s words.  Noel Reynolds writes:

“Because repentance includes the covenant to obey the commandments of the Lord, it is tied closely to baptism in water as the public evidence or witness of that covenant. Thus baptism in water is the appropriate sequel to repentance.” [4] (Emphasis mine)

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[1] The Book of Mormon and Dialogic Revelation, Terryl L. Givens, Provo, Utah: Maxwell Institute, accessed January 28, 2012.

[2] The Lord Will Redeem His People: Adoptive Covenant and Redemption in the Old Testament and Book of Mormon, Jennifer Clark Lane, Provo, Utah: Maxwell Institute, accessed January 28, 2012.

[3] The Book of Mormon: Passport to Discipleship, Marilyn Arnold, Provo, Utah: Maxwell Institute, accessed January 28, 2012.

[4] The True Points of My Doctrine, Noel B. Reynolds, Provo, Utah: Maxwell Institute, accessed January 28, 2012.

Mosiah 26:7-14

⁷ And it came to pass that they were brought before the priests, and delivered up unto the priests by the teachers; and the priests brought them before Alma, who was the high priest. ⁸ Now king Mosiah had given Alma the authority over the church. ⁹ And it came to pass that Alma did not know concerning them; but there were many witnesses against them; yea, the people stood and testified of their iniquity in abundance.

Mosiah 26:7-9 (Emphasis mine)

We have a real problem in the church.  What do you do with the dissenters?  The people brought them before the priests.  They didn’t know what to do.  They then brought them before Alma(1).  Not only wasn’t he sure what to do, he wasn’t all that aware of what was going on.

Hugh Nibley observes:

“[The dissenters] embraced a much more permissive moral doctrine, which became very popular. The popularity of that easygoing church, the religion of Nehor, made it the dominant religion almost to the end of the Book of Mormon. This is no wonder since it allowed them, as we're told, to live in a ‘carnal and sinful state.’

“The numbers of dissenters grew, due to criticism within the Church. There were dissensions among the brethren, while the outsiders kept working on the members to accept the new moral emancipation (Mosiah 26:1—6). What was to be done? Members of the Church who had begun to make trouble were brought by local members before local priests and teachers; but those officers didn't know what to do, except to send the culprits on to Alma, since Mosiah recognized Alma as the head of the Church, the high priest (Mosiah 26:7). Mosiah felt it should be Alma's problem, but Alma didn't know what to do either. In fact, he had no idea of what had been going on. That's very interesting: Alma, the head of the Church, hadn't heard of it at all. He was the only one who didn't know.” [1] (Emphasis mine)

¹⁰ Now there had not any such thing happened before in the church; therefore Alma was troubled in his spirit, and he caused that they should be brought before the king. ¹¹ And he said unto the king: Behold, here are many whom we have brought before thee, who are accused of their brethren; yea, and they have been taken in divers iniquities.  And they do not repent of their iniquities; therefore we have brought them before thee, that thou mayest judge them according to their crimes. ¹² But king Mosiah said unto Alma: Behold, I judge them not; therefore I deliver them into thy hands to be judged.

Mosiah 26:10-12 (Emphasis mine)

Problems like this had not occurred before.  Alma(1) didn’t know what to do.  Since the King had traditionally been the high priest, Alma(1) believed he would know what to do. 

He took them before Mosiah(2) and told him the situation.  These dissenters were causing problems for the church.  They were getting people to leave the church.  They refused to repent of their sins.  Alma(1) wanted Mosiah(2) to judge them according to their crimes. 

The King would have none of this.  We see that he had begun to divest the office of king of responsibilities.  (The king had been the high priest as well as the king.)  Mosiah’s work was so overwhelming, he realized he couldn’t do everything.  He was also laying the foundation eventually to abolish the office of king. 

The problem was placed back into Alma(1)’s hands.  He had to deal with the problem.

Daniel Peterson writes:

“Old habits die hard. Here, Alma—he of the pronounced antimonarchical views—turns to the monarch for assistance in solving a grievous ecclesiastical problem. But he had miscalculated his man, for King Mosiah₂himself was probably Alma's greatest convert to the antimonarchical position. And, at least in this instance, Mosiah was a more consistent partisan of that stance than was the high priest. He refused to become involved in the kind of religious-ecclesiastical issue that he had put onto Alma's shoulders. ‘Behold,’ he said, ‘I judge them not; therefore I deliver them into thy hands to be judged’ (emphasis in original) (Mosiah 26:12).” [2] (Unless noted, emphasis mine)

What to do?

¹³ And now the spirit of Alma was again troubled; and he went and inquired of the Lord what he should do concerning this matter, for he feared that he should do wrong in the sight of God. ¹⁴ And it came to pass that after he had poured out his whole soul to God, the voice of the Lord came to him, saying:

Mosiah 26:13-14 (Emphasis mine)

He did the only thing he could do.  He took his problem to the Lord. 

“In at least one instance, prayer about a difficult political problem elicits an answer. Unsuccessful in his effort to transfer jurisdiction over zealous apostates to the king, Alma takes his dilemma to the Lord in prayer. ‘And it came to pass that after he had poured out his whole soul to God, the voice of the Lord came to him,’ saying essentially that ecclesiastical dilemmas require ecclesiastical solutions (Mosiah 26:14).” [3] (Emphasis mine)

The next post will deal with the Lord’s answer.

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[1] Criticizing the Brethren, Hugh W. Nibley, Provo, Utah: Maxwell Institute, accessed January 27, 2012.

[2] Authority in the Book of Mosiah, Daniel C. Peterson, Provo, Utah: Maxwell Institute, accessed January 27, 2012.

[3] The Book of Mormon and Dialogic Revelation, Terryl L. Givens, Provo, Utah: Maxwell Institute, accessed January 27, 2012.

Mosiah 26:1-6

¹ NOW it came to pass that there were many of the rising generation that could not understand the words of king Benjamin, being little children at the time he spake unto his people; and they did not believe the tradition of their fathers. ² They did not believe what had been said concerning the resurrection of the dead, neither did they believe concerning the coming of Christ. ³ And now because of their unbelief they could not understand the word of God; and their hearts were hardened. ⁴ And they would not be baptized; neither would they join the church.  And they were a separate people as to their faith, and remained so ever after, even in their carnal and sinful state; for they would not call upon the Lord their God.

Mosiah 26:1-4 (Emphasis mine)

Mormon tells us about the next generation, the children of the generation of Alma(1) and Mosiah(2).  They were children when King Benjamin spoke and, know that they’ve grown, they reject the “tradition of their fathers.” 

Some of this generation was raised in Zarahemla.  Even though they were little children, they were most likely present when Benjamin gave his powerful address.

On the other hand, we have many in this generation who were not present.  They heard about this sermon second hand.  This would be the children of the people of Limhi and Alma(1).  It was only a tradition with which they grew.  It meant little to them.

It is not unusual for a new generation to desire to find their way.  Things that are old are not valued.  That’s the way it was.  They are quick to want to throw out the old values.  They fail to follow the advice of Robert Frost:  “Don't ever take a fence down until you know why it was put up.” 

We see this happening with the upcoming generation as they reject the things they had been taught.  They rejected the resurrection.  They rejected Christ.  They hardened their hearts towards the things of God.  They lost the spirit and were unable to understand the things of God.  They refused baptism and church membership. 

Daniel Peterson writes:

“[S]ome of the younger generation—those who had not experienced the great spiritual outpouring that occurred at the abdication sermon of King Benjamin, now perhaps more than two decades in the past—refused to be baptized or to join the church (Mosiah 26:1—5). Their worldly influence, in turn, began to take its toll on those who had already enrolled themselves as members of the church, which was itself well into its second generation.” [1] (Emphasis mine)

Robert Millet explains:

“Learning by faith requires that we be as rigorous in our pursuit of sacred things through the established channels—scriptures, living prophets, personal revelation—as we are in our research and study of secular things. Sometimes members of the Church dismiss outright or at least underestimate the power of the gospel message because they have not paid a sufficient price to plumb the depths of those things God has made known …  Learning by faith seems to entail something else as well. An episode in the Book of Mormon highlights another very important principle. ‘Now it came to pass,’ Mormon writes, ‘that there were many of the rising generation that could not understand the words of king Benjamin, being little children at the time he spake unto his people; and they did not believe the tradition of their fathers. They did not believe what had been said concerning the resurrection of the dead, neither did they believe concerning the coming of Christ.’ And now note this powerful statement: "And now because of their unbelief they could not understand the word of God; and their hearts were hardened’ (Mosiah 26:1–3, emphasis added). Because of their unbelief—their refusal to believe, to accept the true but unseen, to surrender and yield to God—they denied themselves the right to understanding. To give a modern-day example, one who approaches the reading of the Book of Mormon with a cynical eye is not likely to mine its doctrinal gold or gain a witness of its truthfulness; there must be a willful suspension of disbelief, an inclination to accept the truth when confronted with it, an openness to the possibility that something just might be true.” [2] (Emphasis mine)

⁵ And now in the reign of Mosiah they were not half so numerous as the people of God; but because of the dissensions among the brethren they became more numerous. ⁶ For it came to pass that they did deceive many with their flattering words, who were in the church, and did cause them to commit many sins; therefore it became expedient that those who committed sin, that were in the church, should be admonished by the church.

Mosiah 26:5-6 (Emphasis mine)

While the younger generation was not very numerous, they were able to spread dissension among the church.  They used flattering words to lead the people astray.  It was as Paul’s warning to the early church:  “[f]or I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock.  Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them” (Acts 20:29-30).

Nephi explained that Lehi had seen things like this in his Tree of Life vision:  “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 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.  And after they 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 … And he also saw other multitudes feeling their way towards that great and spacious building … And great was the multitude that did enter into that strange building.  And after they did enter into that building they did point the finger of scorn at me and those that were partaking of the fruit also…” (1 Nephi 8:26-28; 31, 33).

In our generation, the Lord warned us that “Satan stirreth them up, that he may lead their souls to destruction. And thus he has laid a cunning plan, thinking to destroy the work of God … Yea, he stirreth up their hearts to anger against this work.  Yea, he saith unto them: Deceive and lie in wait to catch, that ye may destroy; behold, this is no harm.  And thus he flattereth them, and telleth them that it is no sin to lie that they may catch a man in a lie, that they may destroy him. And thus he flattereth them, and leadeth them along until he draggeth their souls down to hell; and thus he causeth them to catch themselves in their own snare. And thus he goeth up and down, to and fro in the earth, seeking to destroy the souls of men” (D&C 10:22, 24-27).

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[1] Authority in the Book of Mosiah, Daniel C. Peterson, Provo, Utah: Maxwell Institute, accessed January 26, 2012.

[2] Knowledge by Faith, Robert L. Millet, Provo, Utah: Maxwell Institute, accessed January 26, 2012.

Mosiah 25:13-24

¹⁴ And now it came to pass that when Mosiah had made an end of speaking and reading to the people, he desired that Alma should also speak to the people. ¹⁵ And Alma did speak unto them, when they were assembled together in large bodies, and he went from one body to another, preaching unto the people repentance and faith on the Lord. ¹⁶ And he did exhort the people of Limhi and his brethren, all those that had been delivered out of bondage, that they should remember that it was the Lord that did deliver them.

Mosiah 25:14 – 16 (Emphasis mine)

The King finished speaking and then turned the time over to Alma(1).  The people were assembled in large bodies, so he went from group to group.  With one exception, Mormon tells us he preached repentance and faith on the Lord. 

The once exception was to the people of Limhi.  He wanted them to remember that the Lord delivered them.  Were it not for the Lord, they would still be in bondage.

Grant Hardy writes about Alma(1)’s additional words to the people of Limhi.

“… [T]he choices Mormon made are perhaps most revealing when his editing shows him to be a real human being trying to draw uplifting lessons from mean and ugly events. This is manifest in two approaches: (1) a spiritual interpretation of political events and (2) drastic simplification that highlights the distinction between the obedient and disobedient.

“For an example of the first point, consider the single thing Mormon chooses to tell us out of Alma's exhortation (which probably lasted for hours) to the people of Limhi in Zarahemla after their arrival there. He features Alma's statement that they ‘should remember that it was the Lord’ that delivered them (Mosiah 25:16). When we read the account of Limhi's escape in Mosiah 22, we see that freedom came through a cunning scheme by which the people of Limhi got the Lamanite guards drunk. Yet Mormon provides a spiritual interpretation of this escape to emphasize that, despite what may seem to be men's own cleverness, planning, and apparent luck, God is really the one making things happen. Mormon's frequent ‘and thus we see’ comments reveal this view.” [1] (Emphasis mine)

¹⁷ And it came to pass that after Alma had taught the people many things, and had made an end of speaking to them, that king Limhi was desirous that he might be baptized; and all his people were desirous that they might be baptized also. ¹⁸ Therefore, Alma did go forth into the water and did baptize them; yea, he did baptize them after the manner he did his brethren in the waters of Mormon; yea, and as many as he did baptize did belong to the church of God; and this because of their belief on the words of Alma. ¹⁹ And it came to pass that king Mosiah granted unto Alma that he might establish churches throughout all the land of Zarahemla; and gave him power to ordain priests and teachers over every church.

Mosiah 25:17-19 (Emphasis mine)

After Alma(1) finished preaching to the people of Limhi, they were desirous that they might be baptized.  Earlier in Mosiah, the people of Limhi express a desire to be baptized after they have been converted by Ammon(1). Mormon wrote:  [t]hey were desirous to be baptized as a witness and a testimony that they were willing to serve God with all their hearts; nevertheless they did prolong the time; and an account of their baptism shall be given hereafter” (Mosiah 21:35).   Mormon is now giving us an account that was promised earlier in the Book of Mormon.

Daniel C. Peterson observes:

“At a slightly later time, King Limhi and his people also desired baptism as an expression of their commitment to do the will of God. But ‘they did not at that time form themselves into a church’ because ‘there was none in the land that had authority from God’ (Mosiah 21:34, 33) … (Ammon, the warrior from Zarahemla who had led the expedition to find them, evidently had priesthood authority but felt himself unworthy to exercise it and declined to perform the ordinance of baptism for them.) Later, when the groups led by Alma and Limhi were reunited in Zarahemla, Limhi's people were baptized by Alma. ‘Yea, and as many as he did baptize did belong to the church of God’ (Mosiah 25:18).” [2]  (Emphasis mine)

Alma(1) then baptized the people of Limhi in the same manner as he did at the water of Mormon.  At the waters of Mormon, Alma(1) “said: Helam, I baptize thee, having authority from the Almighty God, as a testimony that ye have entered into a covenant to serve him until you are dead as to the mortal body; and may the Spirit of the Lord be poured out upon you; and may he grant unto you eternal life, through the redemption of Christ, whom he has prepared from the foundation of the world.  And after Alma had said these words, both Alma and Helam were buried in the water; and they arose and came forth out of the water rejoicing, being filled with the Spirit.  And again, Alma took another, and went forth a second time into the water, and baptized him according to the first, only he did not bury himself again in the water. And after this manner he did baptize every one that went forth to the place of Mormon…” (Mosiah 18:13-16).

The King then gave Alma(1) the authority to organize churches throughout the land and to ordain teachers and priests as well. 

²⁰ Now this was done because there were so many people that they could not all be governed by one teacher; neither could they all hear the word of God in one assembly; ²¹ Therefore they did assemble themselves together in different bodies, being called churches; every church having their priests and their teachers, and every priest preaching the word according as it was delivered to him by the mouth of Alma. ²² And thus, notwithstanding there being many churches they were all one church, yea, even the church of God; for there was nothing preached in all the churches except it were repentance and faith in God.

Mosiah 25:20-22 (Emphasis mine)

The number of people in the church was so large that it was not possible to preach to them at one time.  This is why they were divided into different bodies, called churches.  Each church had the priests and teacher.  Every priest preached the word as they were delivered to them by Alma(1).  Even so, there was only one church.  This was how things were setup by Alma(1) after fleeing from King Noah.  “And they were called the church of God, or the church of Christ, from that time forward.  And it came to pass that whosoever was baptized by the power and authority of God was added to his church” (Mosiah 18:17).

Daniel Peterson explains the concept of the “church:”

“[T]he ‘church,’ that innovation indirectly brought about by King Noah in the land of Nephi, maintained its separate existence in the land of Zarahemla. King Mosiah granted to Alma the right to "establish churches throughout all the land of Zarahemla" and authorized him "to ordain priests and teachers over every church" (Mosiah 25:19)—a prerogative heretofore pertaining to the kingship. Indeed, Mosiah gave Alma authority over the church (Mosiah 26:8), thus effectively delegating to another man a major portion of the sacral authority that had traditionally been attached to the Nephite throne. (In what follows, we shall see that Mosiah had felt himself overburdened by the responsibilities he bore as king. He was presumably quite happy to divest himself of some of them.) Priests in the church at Zarahemla taught the people what they received from Alma to teach (Mosiah 25:21), he having received it in his turn from God, whom he represented. Thus, the pyramidal hierarchy of heavenly king, earthly king, priests, teachers, and people, so characteristic of earlier Nephite thought and practice, survived under the new order, albeit in somewhat different form.” [3]  (Emphasis mine)

²³ And now there were seven churches in the land of Zarahemla.  And it came to pass that whosoever were desirous to take upon them the name of Christ, or of God, they did join the churches of God; ²⁴ And they were called the people of God.  And the Lord did pour out his Spirit upon them, and they were blessed, and prospered in the land.

 Mosiah 25:23-24 (Emphasis mine)

Seven churches were formed in the land of Zarahemla. Hugh Nibley discusses the seven churches.

“This was more than a spiritual segregation—it was a real organization: ‘They did assemble themselves together in different bodies, being called churches; every church having their priests and their teachers, and every priest preaching the word according as it was delivered to him by the mouth of Alma’ (Mosiah 25:21). There were seven such churches,’ and they were called the people of God’ (Mosiah 25:24). Everything remained strictly under Alma's control, for he ‘was their high priest, he being the founder of their church’ (Mosiah 23:16) who personally consecrated the priests and teachers who ‘did watch over their people, and did nourish them with things pertaining to righteousness’ (Mosiah 23:17—18). Moreover, the people had their own territory, and ‘they called the land Helam’ (Mosiah 23:19), and they built their own city, ‘which they called the city of Helam’ (Mosiah 23:20).” [4] (Emphasis mine)

If anyone desired to take upon them the name of Christ, they joined one of the churches.  They were the people of God, and they were blessed and prospered in the land.

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[1] Mormon's Agenda, Grant R. Hardy, Provo, Utah: Maxwell Institute, accessed January 25, 2012.

[2] Authority in the Book of Mosiah, Daniel C. Peterson, Provo, Utah: Maxwell Institute, accessed January 25, 2012.

[3] Ibid.

[4] Churches in the Wilderness, Hugh W. Nibley, Provo, Utah: Maxwell Institute, accessed January 25, 2012.

Mosiah 25:7-12

⁷ And now, when Mosiah had made an end of reading the records, his people who tarried in the land were struck with wonder and amazement. ⁸ For they knew not what to think; for when they beheld those that had been delivered out of bondage they were filled with exceedingly great joy. ⁹ And again, when they thought of their brethren who had been slain by the Lamanites they were filled with sorrow, and even shed many tears of sorrow. ¹⁰ And again, when they thought of the immediate goodness of God, and his power in delivering Alma and his brethren out of the hands of the Lamanites and of bondage, they did raise their voices and give thanks to God. ¹¹ And again, when they thought upon the Lamanites, who were their brethren, of their sinful and polluted state, they were filled with pain and anguish for the welfare of their souls.

Mosiah 25:7-11 (Emphasis mine)

After the reading of the records, the people have very mixed emotions.  They didn’t know what to think about all this and the events they have learned about.

They started out with joy because Limhi’s and Alma(1)’s people have been freed from bondage.  But they also were saddened to tears when they thought about those who had been slain by the Lamanites.  They also felt gratitude and gave thanks to God on behalf of those who had been freed. 

Finally, they felt “pain and anguish” because of the sinful nature of the Lamanites.  We are at a time in Nephite history where they are led by righteous leaders and the people are following the commandments of God.  Instead of looking at the Lamanites as enemies, they look on them as “their brethren.”  They are concerned for the welfare of their brother’s soul.

Hugh Nibley wrote:

“Question: Why do you suppose they were so struck with amazement when they read these records?

“Answer: This is back in Zarahemla and is telling us what has been going on with these people who had been going out everywhere. He is talking about three or four different colonies of people—where they originated, their tribulations, etc. They didn't know any of this had been going on with their relatives or anyone. Is this what has happened since we left Jerusalem? Well, they were struck with amazement. It says, ‘For they knew not what to think; for when they beheld those that had been delivered out of bondage they were filled with exceedingly great joy’ (Mosiah 25:8). They were glad to hear this.” [1] (Emphasis mine)

¹² And it came to pass that those who were the children of Amulon and his brethren, who had taken to wife the daughters of the Lamanites, were displeased with the conduct of their fathers, and they would no longer be called by the names of their fathers, therefore they took upon themselves the name of Nephi, that they might be called the children of Nephi and be numbered among those who were called Nephites.

¹³ And now all the people of Zarahemla were numbered with the Nephites, and this because the kingdom had been conferred upon none but those who were descendants of Nephi.

Mosiah 25:12-13 (Emphasis mine)

We learn that the children of Amulon and the other priests were so displeased by the behavior of their fathers, they renounced their names and became Nephites.

We shouldn’t forget their despicable behavior.  When the Lamanites were attacking, King Noah “commanded the people that they should flee before the Lamanites, and he himself did go before them, and they did flee into the wilderness, with their women and their children” (Mosiah 19:9).  But things didn’t go very well and the Lamanites caught up with them and began to kill them.  King Noah then “commanded them that all the men should leave their wives and their children, and flee before the Lamanites” (Mosiah 19:11).  Among those that fled were Amulon and the priests of Noah.

John Tvedtnes explains:

“We subsequently read ‘that those who were the children of Amulon and his brethren, who had taken to wife the daughters of the Lamanites, were displeased with the conduct of their fathers, and they would no longer be called by the names of their fathers, therefore they took upon themselves the name of Nephi, that they might be called the children of Nephi and be numbered among those who were called Nephites’ (Mosiah 25:12). These were the deserted children of the priests of Noah who had come to the city of Zarahemla with Ammon and Limhi, so they had been born before their fathers took Lamanite wives. If they had already been Nephites during the time of Noah, one might wonder why they would want to "be called the children of Nephi" under King Mosiah². Were these Amulonites an outside group who joined with the Nephites in the land of Nephi and subsequently came to be known as Nephites? It is clear that their half-brothers, the children of Amulon and the other priests by their Lamanite wives, later became leaders in the Lamanite army but still bore the name ‘Amulonites.’ “  [2] (Emphasis mine)

Calling themselves Nephites was a common occurrence.  Jacob, Nephi’s brother, wrote “the people which were not Lamanites were Nephites; nevertheless, they were called Nephites, Jacobites, Josephites, Zoramites, Lamanites, Lemuelites, and Ishmaelites.  But I, Jacob, shall not hereafter distinguish them by these names, but I shall call them Lamanites that seek to destroy the people of Nephi, and those who are friendly to Nephi I shall call Nephites, or the people of Nephi, according to the reigns of the kings” (Jacob 1:13-14).

John Sorenson explains the label “Nephite.”

“In a broader sense, ‘Nephites’ was a label given all those governed by a Nephite ruler, as in Jacob 1:13: ‘The people which were not Lamanites were Nephites; nevertheless, they were called [when specified according to descent] Nephites, Jacobites, Josephites, Zoramites, Lamanites, Lemuelites, and Ishmaelites.’ It is interesting to note that groups without direct ancestral connections could come under the Nephite sociopolitical umbrella. Thus, ‘all the people of Zarahemla were numbered with the Nephites’ (Mosiah 25:13). This process of political amalgamation had kinship overtones in many instances, as when a body of converted Lamanites ‘took upon themselves the name of Nephi, that they might be called the children of Nephi and be numbered among those who were called Nephites’ (Mosiah 25:12). The odd phrase ‘the people of the Nephites’ in such places as Alma 54:14 and Helaman 1:1 suggests a social structure where possibly varied populations (‘the people’) were controlled by an elite (‘the Nephites’).”  [3] (Emphasis mine)

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[1] Lecture 39: Mosiah 23-26, Hugh W. Nibley, Provo, Utah: Maxwell Institute, accessed January 24, 2012.

[2] Reinventing the Book of Mormon, John A. Tvedtnes, Provo, Utah: Maxwell Institute, January 24, 2012.

[3] Peoples of the Book of Mormon, John L. Sorenson, Provo, Utah: Maxwell Institute, accessed January 24, 2012.