The trial of Nehor was important for Nephite society. Occurring the first year of the reign of the judges, this was a test of the new government. What happened during this trail would set precedence for actions in the future. Noel Reynolds explains:
“The trial of Nehor was an important precedent, establishing the plenary and original jurisdiction of the chief judge (Alma 1:1—15). It appears that under the terms of Mosiah 29, the higher judges were intended only to judge if the lower judges judged falsely. However, in the trial of Nehor, Alma(2) took the case directly, enhancing the power of the chief judge.
“The reform also protected freedom of belief, but certain overt conduct was punished (Alma 1:17—18; 30:9—11). The case of Korihor established the rule that certain forms of speech (blasphemy, inciting people to sin) were punishable under the Nephite law even after the reform of Mosiah.” [1] (Emphasis mine)
16 Nevertheless, this did not put an end to the spreading of priestcraft through the land; for there were many who loved the vain things of the world, and they went forth preaching false doctrines; and this they did for the sake of riches and honor. 17 Nevertheless, they durst not lie, if it were known, for fear of the law, for liars were punished; therefore they pretended to preach according to their belief; and now the law could have no power on any man for his belief. 18 And they durst not steal, for fear of the law, for such were punished; neither durst they rob, nor murder, for he that murdered was punished unto death.
Alma 1:16-18 (Emphasis mine)
The death of Nehor did not stop his movement. We read that many continued preaching and spreading the philosophy of Nehor. Whenever the gospel is present, the devil isn’t very far away. Talking about Israel, Isaiah wrote, “[t]hat this is a rebellious people, lying children, children that will not hear the law of the LORD: Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits:” (Isaiah 30:9-10).
False teachings were also a problem during the early history of the Christian Church. Paul warned “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).
In Revelation, we read that in the last days, “they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him? And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months” (Revelation 13:4-5).
The Lord gave Joseph Smith away for us to recognize truth and false doctrine. He told Joseph Smith “he that preacheth and he that receiveth, understand one another, and both are edified and rejoice together. And that which doth not edify is not of God, and is darkness” (D&C 50:22-23).
John Sorenson expands on “this order.”
“The interpenetration of religion, politics, and economy is seen in the development of this order. Founder Nehor had argued vehemently for what Alma(2) called ‘priestcraft’—payment for priestly services. He declared ‘that every priest and teacher ought … not to labor with their hands, but that they ought to be supported by the people’ (Alma 1:3). The movement appealed to ‘many who loved the vain things of the world, … and this they did for the sake of riches and honor’ (Alma 1:16, compare Alma 1:27, ‘wearing costly apparel’). But sheer power was involved as well as the riches that could come from power, for, in the first place, Nehor ‘endeavored to enforce [his belief system] by the sword’ (Alma 1:12).” [2] (Emphasis mine)
The law had been established. It was clear that, under the leadership of Alma(2), the law would be enforced. Mormon wrote that “they durst not lie, if it were known, for fear of the law, for liars were punished; … [a]nd they durst not steal, for fear of the law, for such were punished; neither durst they rob, nor murder, for he that murdered was punished unto death” (verses 17-18).
The law was clear. If the law was broken, there would be serious consequences. One important part of the law was that “the law could have no power on any man for his belief” (verse 17). When Korihor began teaching his false doctrine, Mormon tells us that “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. But if he murdered he was punished unto death; and if he robbed he was also punished; and if he stole he was also punished; and if he committed adultery he was also punished; yea, for all this wickedness they were punished” (Alma 30:9-10). Freedom or religion was an important part of Nephi society. To protect themselves, the followers of Nehor “pretended to preach according to their belief; and now the law could have no power on any man for his belief” (verse 17).
Lynn Wardle emphasizes:
“The content of the laws enforced in the Book of Mormon also shows a careful regard for the rights of dissenters to think and believe what they want to, a respect for their rights of conscience. Thus, ‘the law could have no power on any man for his belief’ (Alma 1:17; 30:9), but for their illegal actions dissenters could be punished (Words of Mormon 1:15–16; Alma 1:16–18; 30:10–11).” [3]
[1] Government and Legal History in the Book of Mormon, Noel B. Reynolds, Provo, Utah: Maxwell Institute, accessed February 18, 2012.
[2] Religious Groups and Movements among the Nephites, 200–1 B.C. John L. Sorenson, Provo, Utah: Maxwell Institute, accessed February 18, 2012.
[3] Dissent: Perspectives from the Book of Mormon, Lynn D. Wardle, Provo, Utah: Maxwell Institute,
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