Mosiah(2) has translated the plates found by Limhi’s people and shared the record with all the people. None of his sons would accept the kingdom nor the sacred relics passed from father-to-son. He passed these relics on to Alma(2) with the standard command “that he should keep and preserve them, and also keep a record of the people, handing them down from one generation to another, even as they had been handed down from the time that Lehi left Jerusalem.” Now he must deal with government without an heir.
Chapter 29
Mosiah proposes that judges be chosen in place of a king—Unrighteous kings lead their people into sin—Alma the younger is chosen chief judge by the voice of the people—He is also the high priest over the Church—Alma the elder and Mosiah die. About 92–91 B.C.
1 NOW when Mosiah had done this he sent out throughout all the land, among all the people, desiring to know their will concerning who should be their king. 2 And it came to pass that the voice of the people came, saying: We are desirous that Aaron thy son should be our king and our ruler. 3 Now Aaron had gone up to the land of Nephi, therefore the king could not confer the kingdom upon him; neither would Aaron take upon him the kingdom; neither were any of the sons of Mosiah willing to take upon them the kingdom.
Mosiah 29:1-3 (Emphasis mine)
Mosiah(2) asked the people who they wanted to be their king. The will of the people was that his son Aaron be made king. There was a problem. When the people spoke, Aaron was no longer in Zarahemla. He had gone to the land of Nephi with his brothers to preach the gospel. He had also turned down the kingdom. (“Now king Mosiah had no one to confer the kingdom upon, for there was not any of his sons who would accept of the kingdom” [Mosiah 28:10]; “Now these were [the journeying of the sons of Mosiah]: Having taken leave of their father, Mosiah, … having refused the kingdom which their father was desirous to confer upon them, and also this was the minds of the people; Nevertheless they departed out of the land of Zarahemla …” [Alma 17:6-7]).
John Tvetdnes discussed the situation.
“The immediate situation that prompted Mosiah to institute a system of judges to govern the Nephites was the departure of his four sons. The people asked that Aaron be appointed king, but he and his brothers had gone to the land of Nephi to preach to the Lamanites and had renounced their claims to the monarchy (see Mosiah 29:1-6).” [1] (Emphasis mine)
4 Therefore king Mosiah sent again among the people; yea, even a written word sent he among the people. And these were the words that were written, saying: 5 Behold, O ye my people, or my brethren, for I esteem you as such, I desire that ye should consider the cause which ye are called to consider—for ye are desirous to have a king. 6 Now I declare unto you that he to whom the kingdom doth rightly belong has declined, and will not take upon him the kingdom. 7 And now if there should be another appointed in his stead, behold I fear there would rise contentions among you. And who knoweth but what my son, to whom the kingdom doth belong, should turn to be angry and draw away a part of this people after him, which would cause wars and contentions among you, which would be the cause of shedding much blood and perverting the way of the Lord, yea, and destroy the souls of many people. 8 Now I say unto you let us be wise and consider these things, for we have no right to destroy my son, neither should we have any right to destroy another if he should be appointed in his stead.
Mosiah 29:4-8 (Emphasis mine)
Mosiah(2) sent a proclamation to the people, explaining the situation. He respected the desire of the people to have a king, but there were problems. The kingdom belonged to his son, Aaron, yet he declined the kingdom. If another was selected, there may be serious consequences.
The first is division among the people. Contention may arise among the differing factions. Another possibility was that Aaron would become angry over the choice or his not being able to be king.
Either possibility could lead to war, bloodshed, and the deaths of many in the kingdom. This was not acceptable.
John Tvetdnes continues:
“But most of the reasons Mosiah gave his people had no precedents in Nephite history. An examination of those reasons suggests that they were prompted by the Jaredite history that Mosiah had recently translated (see 28:11-19).
“In his message to the people, Mosiah noted ‘that he to whom the kingdom doth rightly belong has declined, and will not take upon him the kingdom. And now if there should be another appointed in his stead, behold I fear there would rise contentions among you. And who knoweth but what my son, to whom the kingdom doth belong, should turn to be angry and draw away a part of this people after him, which would cause wars and contentions among you’ (29:6-7). Such a situation had never occurred among the Nephites, but it had been common among the Jaredites for brother to rebel against brother or father and to draw away part of the people to wage war (see Ether 7:4-5, 15-17; 8:2-3; 9:11-12; 10:3, 8-10, 14, 32; 11:4, 15-18). Indeed, the idea of ‘drawing away’ supporters found in Mosiah 29:7 is known in the Book of Mormon only from the Jaredite record (see Ether 7:4, 15; 9:11; 10:32).” [2] (Emphasis mine)
Mosiah(2) had introduced a new concept among the people, rebellion and war over succession. He knew the cost paid by the Jaredites. It would eventually lead to their destruction. Mosiah(2) wanted to prevent this at all costs among the Nephites. No one had the right to destroy either Aaron or any of the people.
9 And if my son should turn again to his pride and vain things he would recall the things which he had said, and claim his right to the kingdom, which would cause him and also this people to commit much sin. 10 And now let us be wise and look forward to these things, and do that which will make for the peace of this people.
11 Therefore I will be your king the remainder of my days; nevertheless, let us appoint judges, to judge this people according to our law; and we will newly arrange the affairs of this people, for we will appoint wise men to be judges, that will judge this people according to the commandments of God. 12 Now it is better that a man should be judged of God than of man, for the judgments of God are always just, but the judgments of man are not always just.
13 Therefore, if it were possible that you could have just men to be your kings, who would establish the laws of God, and judge this people according to his commandments, yea, if ye could have men for your kings who would do even as my father Benjamin did for this people—I say unto you, if this could always be the case then it would be expedient that ye should always have kings to rule over you. 14 And even I myself have labored with all the power and faculties which I have possessed, to teach you the commandments of God, and to establish peace throughout the land, that there should be no wars nor contentions, no stealing, nor plundering, nor murdering, nor any manner of iniquity;
15 And whosoever has committed iniquity, him have I punished according to the crime which he has committed, according to the law which has been given to us by our fathers. 16 Now I say unto you, that because all men are not just it is not expedient that ye should have a king or kings to rule over you.
Mosiah 29:9-16 (Emphasis mine)
The people wanted Aaron as their king. He was a good and righteous man, one who serves the Lord. But, what would happen if Aaron became the man he used to be at a later time? He would lead the people to sin and destroy the peace they enjoy. If they could have just, righteous men to be their king, then kings would be a good thing for the people. He held his father, King Benjamin, as an example of a righteous king.
As king, he did all he could to teach them the commandments of God. He established peace throughout the land and did not tolerate sin. Whoever broke the laws of the people were judged based on the law and nothing more. Future kings could threaten this peace.
[1] King Mosiah and the Judgeship, John A. Tvedtnes, Provo, Utah: Maxwell Institute, accessed February 11, 2012.
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