Gospel Doctrine Lesson 21

Lesson 21 – Alma Did Judge Righteous Judgments

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Scriptures covered in this lesson:  Mosiah 29; Alma 1-4.

Key Terms:

·         Monarchy: government under the leadership of one ruler, such as a king; sometimes characterized by absolute rule.

·         Republic: rule by a group of elected representatives.

·         Democracy: government by the people, with majority rule.

·         Theocracy: government guided by God through revelation to a prophet.

I. Mosiah teaches principles of good government.

& 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

& Mosiah₂ asked the people who they wanted to be their king.  The will of the people was that his son Aaron be made king. 

4  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. 

2  Ammon, Omner, and Himni also turned down the kingdom. 

& Mosiah₂ recommends change form of government to judges.

& 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 29:13-16

& Mosiah₂ was concerned about the rule of kings. 

4  “[I]f 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 … then it would be expedient that ye should always have kings to rule over you.

& Why was Mosiah₂ concerned about kings?

4  He had translated the Book of Ether.

2  Kings responsible for people’s bondage.

4  Wicked King Noah was also on his mind.

& Matthew Hilton and Neil Flinders identify five consequences of a wicked king.

4  “A wicked king destroys the purposes of God and the righteousness of the people in specific ways. First, because he has ‘friends in iniquity, and he keepeth his guards about him; (Mosiah 29:22), one ‘cannot dethrone an iniquitous king save it be through much contention, and the shedding of much blood’ (Mosiah 29:21). Second, ‘he teareth up the laws of those who have reigned in righteousness before him’ (Mosiah 29:22). Third, ‘he trampleth under his feet the commandments of God’ (Mosiah 29:22). Fourth, ‘he enacteth laws, and sendeth them forth among his people ... after the manner of his own wickedness’ (Mosiah 29:23). Fifth, if he can, he will destroy those who will not ‘obey his laws’ or those who ‘rebel’ against them (Mosiah 29:23). Mosiah told his subjects that ‘it is not expedient that such abominations should come upon you’ (Mosiah 29:24).” ^[1]

& John Tvedtnes writes about why Mosiah₂ became concerned about kings.

4  “Mosiah had other reasons for abolishing the monarchy. One of these was the iniquity that resulted from the reign of King Noah over the Nephites who lived in the land of Nephi and who had recently resettled in the land of Zarahemla, where Mosiah reigned (see 29:17-24).

Mosiah stressed that the wickedness of King Noah had caused the people to come into bondage (see Mosiah 29:18-19). This is also a common theme in the book of Ether. At the time kingship was first established among the Jaredites, the brother of Jared warned that it would lead to captivity (see Ether 6:22-23). Throughout Jaredite history, a number of kings were conquered by a son or brother and made to serve in captivity (see 7:5, 7, 17; 8:3-4; 10:14-15, 30-31; 11:9, 18-19, 23; 13:23).”[2]

& What was the foundation of the laws that the people would be judged by?

4  John Welch explains:

2  “The Nephites relied heavily on the written law. Their ancestors treasured the Plates of Brass, also relying heavily upon those written records for specifications regarding the law of Moses and how they should keep it. Being cut off from most sources of oral or customary law, the Nephites saw the law primarily as a written body (see 1 Nephi 4:15—16) and viewed any change in the written law with deep suspicion (see Mosiah 29:22—23).” ^[3]

²⁵ Therefore, choose you by the voice of this people, judges, that ye may be judged according to the laws which have been given you by our fathers, which are correct, and which were given them by the hand of the Lord. ²⁶ Now it is not common that the voice of the people desireth anything contrary to that which is right; but it is common for the lesser part of the people to desire that which is not right; therefore this shall ye observe and make it your law—to do your business by the voice of the people. ²⁷ And if the time comes that the voice of the people doth choose iniquity, then is the time that the judgments of God will come upon you; yea, then is the time he will visit you with great destruction even as he has hitherto visited this land.

(Mosiah 29:26-27)

& The judges were to be chosen by the voice of the people.

& This was a procedural change, not a change of the law.

4  “The law of Mosiah primarily made procedural changes and probably did not make radical changes in the substantive rules of the law of Moses. Mosiah instructed the new Nephite judges to judge ‘according to the laws . . . given you by our fathers’  (Mosiah 29:25; italics added [in original]), and twenty-two years later the Nephites were still ‘strict in observing the ordinances of God, according to the law of Moses’ (Alma 30:3). In its procedural and administrative enactments, the law of Mosiah can well be compared with the Israelite legal reform of King Jehoshaphat in 2 Chronicles 19:5-11.” [4]

& Mosiah₂ has faith in the voice of the people.

4  “[I]t is not common that the voice of the people desireth anything contrary to that which is right.”  He believed that they would select good men to judge them. 

& What if they didn’t?

& John Tvedtnes wrote:

4  “One of Mosiah's justifications for allowing the people to elect judges was that ‘it is not common that the voice of the people desireth anything contrary to that which is right’ (Mosiah 29:26). But he noted that ‘if the time comes that the voice of the people doth choose iniquity, then is the time that the judgments of God will come upon you; yea, then is the time he will visit you with great destruction even as he has hitherto visited this land’ (29:27). Since the Nephites had not experienced such ‘great destruction’ on ‘this land,’ Mosiah must have had the destruction of the Jaredites in mind.

“What is significant about these facts is that Joseph Smith did not dictate the story of the Jaredites until long after he dictated the book of Mosiah. Consequently, the historical details of Jaredite kingship could not have been known to Joseph at this early stage of the translation. This lends evidence to the authenticity of the account of Mosiah's having translated the book of Ether and becoming acquainted with its contents.” [5] (Emphasis mine)

II. Alma the Younger serves as chief judge and combats priestcraft.

¹ NOW it came to pass that in the first year of the reign of the judges over the people of Nephi, from this time forward, king Mosiah having gone the way of all the earth, having warred a good warfare, walking uprightly before God, leaving none to reign in his stead; nevertheless he had established laws, and they were acknowledged by the people; therefore they were obliged to abide by the laws which he had made. ² And it came to pass that in the first year of the reign of Alma in the judgment–seat, there was a man brought before him to be judged, a man who was large, and was noted for his much strength. ³ And he had gone about among the people, preaching to them that which he termed to be the word of God, bearing down against the church; declaring unto the people that every priest and teacher ought to become popular; and they ought not to labor with their hands, but that they ought to be supported by the people.

(Alma 1:1-3)

& Nehor and priestcraft.

4  Political situation at the time.

2  “The Book of Mormon reveals a significant amount of information about the types of political institutions governing both the Nephite and Lamanite populations. Much of what we observe in its politics has a familiar feel. Nevertheless, a common mistake is to map the transition from monarchy to the reign of the judges too easily onto familiar political structures. Mosiah's new regime is not a democracy as the term is understood in contemporary society. Unlike American democracy, there is no legislative branch. By modern standards, other nondemocratic elements include that the chief judge is not apparently limited in his term of office and that judges not only govern but also ‘reign,’ to point out a few examples (see Alma 1:2; 60:21). And although political dynasties do occur in democratic states, the anticipation of familial succession seems especially strong in Nephite governance. Further, it is unclear whether the ‘voice of the people’ implies democratic choice in creating the set of possible political options or only in choosing among a set arranged by leaders.” ^[6]

4  Nehor taught alluring doctrine.

2  All will be saved.

2  God created us, will save us.

2  All will have eternal life.

2  Do not have to repent of sins.

4  People began to follow Nehor.

4  Many “began began to support him and give him money.”

4  Began wearing costly apparel.

4  Costly apparel is serious sign of sin in Book of Mormon.

4  Hugh Nibley explains:

2  “’Costly apparel’ is the mark of wicked and morbid perversion in the Book of Mormon. Notice, not beautiful apparel, but costly apparel—the externalization, the emphasis on the look, the ‘bouncin' and behavin' hair.’  This is a mark of decline in the civilization, culminating in the fourth century when everything was for show. Everything was external. Beauty had to be theatrical.” ^[7]

4  Ryan Davis observes:

2  “It may be interesting that he appears as the first test of the new state, in the first year of the reign of the judges. On reflection, a powerful logic underscores Nehor's choice. Under the system of kings, the presentation of an opposing political platform would have little effect at all. If the king disagreed with a political manifesto, it would be ignored or suppressed. Candidacy means nothing in monarchy. All of this changes once the acquisition of power by others becomes a viable possibility. Nehor's purpose is to attain money and support (see Alma 1:5), the two critical elements of any successful political activity. When Alma accuses him of priestcraft and of its enforcement, he reveals that Nehor's dissidence has assumed a politicized tenor. According to Alma, it is when priestcraft rises to this political level that it becomes especially pernicious (see Alma 1:12).” ^[8]

⁷ And it came to pass as he was going, to preach to those who believed on his word, he met a man who belonged to the church of God, yea, even one of their teachers; and he began to contend with him sharply, that he might lead away the people of the church; but the man withstood him, admonishing him with the words of God. ⁸ Now the name of the man was Gideon; and it was he who was an instrument in the hands of God in delivering the people of Limhi out of bondage. ⁹ Now, because Gideon withstood him with the words of God he was wroth with Gideon, and drew his sword and began to smite him.  Now Gideon being stricken with many years, therefore he was not able to withstand his blows, therefore he was slain by the sword. ¹⁰ And the man who slew him was taken by the people of the church, and was brought before Alma, to be judged according to the crimes which he had committed.

Alma 1:7-10

& Nehor was confronted by Gideon (faithful servant of King Limhi, confronted and challenged King Noah – see Mosiah 19, 22:3-9).

4  Gideon contended with Nehor.

4  Gideon “withstood [Nehor] with the words of God.

4  Nehor slays Gideon.

¹¹ And it came to pass that he stood before Alma and pleaded for himself with much boldness. ¹² But Alma said unto him: Behold, this is the first time that priestcraft has been introduced among this people.  And behold, thou art not only guilty of priestcraft, but hast endeavored to enforce it by the sword; and were priestcraft to be enforced among this people it would prove their entire destruction. ¹³ And thou hast shed the blood of a righteous man, yea, a man who has done much good among this people; and were we to spare thee his blood would come upon us for vengeance. ¹⁴ Therefore thou art condemned to die … ¹⁵ And it came to pass that they took him; and his name was Nehor; and they carried him upon the top of the hill Manti, and there he was caused, or rather did acknowledge, between the heavens and the earth, that what he had taught to the people was contrary to the word of God; and there he suffered an ignominious death.

Alma 1:11-15

& What is priestcraft?

& Preaching to get gain.  The Church has many ways to prevent priestcraft.  First, the Church has a lay (unpaid) clergy with all but the highest offices being temporary assignments.  Second, people attend church according to location and not by their preference for someone who gives great sermons.  Third, missionaries are transferred often from one location to another within their assigned mission, so that investigators and new converts don’t grow too attached to them. Fourth, everything is done in order in the Church (according to assigned stewardship) so that people can’t aspire to positions or gather a separate following. ^[9]

& Thomas Valetta and Hugh Nibley wrote about the problems caused by priestcraft.

4  “The order of Nehor was a schismatic apostate group that originated in the early years of the reign of the judges. Its name was derived from the heretic Nehor who introduced priestcraft into Nephite society (see Alma 1:12). Nehor's doctrine and approach included bearing down against the church; declaring unto the people that every priest and teacher ought to become popular; and they ought not to labor with their hands, but that they ought to be supported by the people (Alma 1:3).” ^[10] 

4  “That there was a real danger of reviving an ancient priest-rule is apparent from the fact that the new system had no sooner been established than a certain Nehor, in the first case to be tried by the new chief judge, is charged with being first to introduce priestcraft "among this people." The chief judge on this occasion observes that such a business if allowed by the people ‘would prove their entire destruction’ (Alma 1:12). So the abuses of the system and its ties with priestcraft were still vividly remembered from the Old World.” ^[11]

& Nehor confesses and suffers “an ignominious death.”

& The trial of Nehor was important for Nephite society. 

4  What happened during this trail would set precedence for actions in the future. 

& Noel Reynolds explains:

4  “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, Alma₂ 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.” [12]       

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.

Alma 1:16-17

& Death of Nehor did not stop the spread of priestcraft.

¹⁹ But it came to pass that whosoever did not belong to the church of God began to persecute those that did belong to the church of God, and had taken upon them the name of Christ. ²⁰ Yea, they did persecute them, and afflict them with all manner of words, and this because of their humility; because they were not proud in their own eyes, and because they did impart the word of God, one with another, without money and without price. ²¹ Now there was a strict law among the people of the church, that there should not any man, belonging to the church, arise and persecute those that did not belong to the church, and that there should be no persecution among themselves. ²² Nevertheless, there were many among them who began to be proud, and began to contend warmly with their adversaries, even unto blows; yea, they would smite one another with their fists.                              Alma 1:19-22

& Members of the church of God were persecuted by those who weren’t.

& Alma₂ warned that “were priestcraft to be enforced among this people it would prove their entire destruction” (Alma 1:12).

&  Gary Sturgess explained:

& “Nehor and Amlici were challenging the very foundations of Nephite society (Alma 1:19). This was far deeper than an attack upon the church or the institution of judgeship. The order of Nehor posed a direct threat to the tradition that defined the Nephite identity and kept their society intact in the face of external military and cultural encroachment. A book written at this time in defense of the Nephite tradition should therefore give the doctrine of Christ a prominent place.” ^[13]

²³ Now this was in the second year of the reign of Alma [About 90 B.C.] and it was a cause of much affliction to the church; yea, it was the cause of much trial with the church.²⁴ For the hearts of many were hardened, and their names were blotted out, that they were remembered no more among the people of God.  And also many withdrew themselves from among them. ²⁵ Now this was a great trial to those that did stand fast in the faith; nevertheless, they were steadfast and immovable in keeping the commandments of God, and they bore with patience the persecution which was heaped upon them.

Alma 1:23-25

& The persecution caused “much affliction to the church; year it was the cause of much trial with the church.”

& Names of the wicked “were blotted out, that they were remembered no more among the people of God.

& Louis Midgley explains the concept of remembrance in the Book of Mormon.

4  “The close links between thought and action can also be seen in the way in which remembering in the Book of Mormon is tied to the heart of man (see, for example, Alma 1:24; 10:30). It is also demonstrated in the giving of names. To remember someone is to know or believe on his name. ‘I would that ye should remember also, that this is the name that I said I should give unto you that never should be blotted out, except it be through transgression; therefore, take heed that ye do not transgress, that the name be not blotted out of your hearts. I say unto you, I would that ye should remember to retain the name written always in your hearts’ (Mosiah 5:11-12). For man, remembering is to awake, to hearken, to heed, to pray, and to obey by keeping the commandments and by knowing, pondering, and being willing to take a name upon them.” ^[14]

& In spite of trail, members “did stand fast in the faith … they were steadfast and immovable in keeping the commandments of God, and they bore with patience the persecution which was heaped upon them.”

²⁶ And when the priests left their labor to impart the word of God unto the people, the people also left their labors to hear the word of God.  And when the priest had imparted unto them the word of God they all returned again diligently unto their labors; and the priest, not esteeming himself above his hearers, for the preacher was no better than the hearer, neither was the teacher any better than the learner; and thus they were all equal, and they did all labor, every man according to his strength. ²⁷ And they did impart of their substance, every man according to that which he had, to the poor, and the needy, and the sick, and the afflicted; and they did not wear costly apparel, yet they were neat and comely. ²⁸ And thus they did establish the affairs of the church; and thus they began to have continual peace again, notwithstanding all their persecutions.

²⁹ And now, because of the steadiness of the church they began to be exceedingly rich, having abundance of all things whatsoever they stood in need—an abundance of flocks and herds, and fatlings of every kind, and also abundance of grain, and of gold, and of silver, and of precious things, and abundance of silk and fine-twined linen, and all manner of good homely cloth. ³⁰ And thus, in their prosperous circumstances, they did not send away any who were naked, or that were hungry, or that were athirst, or that were sick, or that had not been nourished; and they did not set their hearts upon riches; therefore they were liberal to all, both old and young, both bond and free, both male and female, whether out of the church or in the church, having no respect to persons as to those who stood in need.

Alma 1:26-30

& Priests left their jobs to “impart of the word of God unto the people…”

& “[T]he people also left their labors to hear the word of God.”

4  This effort was successful. 

& Riches no longer became important to the people.

& “[T]he religious views of the Nephites strongly discouraged the accumulation of wealth or ‘getting gain.’ Leaders and prophets such as Nephi (see 2 Nephi 28), Jacob (see Jacob 2:11–22), Benjamin (see Mosiah 4:13–28), Alma the Elder as well as his son, Alma the Younger (see Mosiah 18:24–29; Alma 1:26–33), Abinadi (see Mosiah 12:29), Samuel the Lamanite (see Helaman 13:28–39), and many others spoke out strongly against the hoarding of wealth.” [15]

4  Mormon tells us they imparted their substance as best they could to the poor.

2   “[F]or the sake of these things which I have spoken unto you—that is, for the sake of retaining a remission of your sins from day to day, that ye may walk guiltless before God—I would that ye should impart of your substance to the poor, every man according to that which he hath, such as feeding the hungry, clothing the naked, visiting the sick and administering to their relief, both spiritually and temporally, according to their wants” (Mosiah 4:26).

& The people no longer wore “costly apparel.”  Even with the humble clothing they wore, “they were neat and comely.” 

III. Amlici seeks to be king but is rejected by the voice of the people.

¹ AND it came to pass in the commencement of the fifth year of their reign [About 87 B.C.]  there began to be a contention among the people; for a certain man, being called Amlici, he being a very cunning man, yea, a wise man as to the wisdom of the world, he being after the order of the man that slew Gideon by the sword, who was executed according to the law—² Now this Amlici had, by his cunning, drawn away much people after him; even so much that they began to be very powerful; and they began to endeavor to establish Amlici to be a king over the people.

³ Now this was alarming to the people of the church, and also to all those who had not been drawn away after the persuasions of Amlici; for they knew that according to their law that such things must be established by the voice of the people. ⁴ Therefore, if it were possible that Amlici should gain the voice of the people, he, being a wicked man, would deprive them of their rights and privileges of the church; for it was his intent to destroy the church of God.

Alma 2:1-4

John L. Sorenson writes:

4  “Then after [Nehor’s] demise his order showed its power-seeking face through Amlici, a new organizer of dissent against the norms of Nephite society. He was a follower of Nehor who is said to have been cunning and ‘a wise man as to the wisdom of the world (Alma 2:1). His intent was to ‘deprive [the people] of their rights and privileges of the church; for it was his intent to destroy the church of God’ (Alma 2:4). His mechanism was first to amass political support and then to convert that strength to armed force—a rebel army—in order to have himself declared king (see Alma 2:2, 10). To make this agenda palatable to the widest possible mass of supporters, he used Nehor's materialistic belief system as religious validation to color his political ambitions.”^[16]

& We read many in the church were “drawn away after the persuasions of Amlici.”

& Eventually the people met and their voice was heard.

4  They rejected Amlici and reestablishing the monarchy.

⁸ Now this did cause much joy in the hearts of those who were against him; but Amlici did stir up those who were in his favor to anger against those who were not in his favor. ⁹ And it came to pass that they gathered themselves together, and did consecrate Amlici to be their king. ¹⁰ Now when Amlici was made king over them he commanded them that they should take up arms against their brethren; and this he did that he might subject them to him.

Alma 2:8-10

& Amlici and his followers did not accept results.

4  Supporters got together and they made Amlici their king.

4  Amlici had his supporters take up arms to make all accept him.

¹⁶ Now Alma, being the chief judge and the governor of the people of Nephi, therefore he went up with his people, yea, with his captains, and chief captains, yea, at the head of his armies, against the Amlicites to battle. ¹⁷ And they began to slay the Amlicites upon the hill east of Sidon.  And the Amlicites did contend with the Nephites with great strength, insomuch that many of the Nephites did fall before the Amlicites.

¹⁸ Nevertheless the Lord did strengthen the hand of the Nephites, that they slew the Amlicites with great slaughter, that they began to flee before them. ¹⁹ And it came to pass that the Nephites did pursue the Amlicites all that day, and did slay them with much slaughter, insomuch that there were slain of the Amlicites twelve thousand five hundred thirty and two souls; and there were slain of the Nephites six thousand five hundred sixty and two souls.

Alma 2:16-20

& Alma₂ led the Nephite army.

& Amlicites appeared to gain upper hand.

4  Mormon explains, “the Lord did strengthen the hand of the Nephites, that they slew the Amlicites with great slaughter” (verse 18). 

²⁷ And behold, as they were crossing the river Sidon, the Lamanites and the Amlicites, being as numerous almost, as it were, as the sands of the sea, came upon them to destroy them. ²⁸ Nevertheless, the Nephites being strengthened by the hand of the Lord, having prayed mightily to him that he would deliver them out of the hands of their enemies, therefore the Lord did hear their cries, and did strengthen them, and the Lamanites and the Amlicites did fall before them.

Alma 2:26-28

& The Lord was with Nephites.

4  They defeated the Amlicites.

4 And the Amlicites were distinguished from the Nephites, for they had marked themselves with red in their foreheads after the manner of the Lamanites; nevertheless they had not shorn their heads like unto the Lamanites. 13  Now we will return again to the Amlicites, for they also had a mark set upon them; yea, they set the mark upon themselves, yea, even a mark of red upon their foreheads.

Alma 3:4, 13

& Amlicites marked themselves to distinguish themselves from Nephites.

& Hugh Nibley describes why the Lamanites and Amlicites would want to appear different.

4   “Making yourself an object of utter terror is beautifully described in the Book of Mormon on various occasions: Enos 1:20, Mosiah 10:8, Alma 3:4–5; and also the Gadiantons in their various trappings make themselves look very ferocious. They make themselves and their uniforms as hideous as possible, like the trappings of the barons of the Middle Ages,” ^[17]

& Fulfilled prophecy.

4  ¹⁴ Thus the word of God is fulfilled, for these are the words which he said to Nephi: Behold, the Lamanites have I cursed, and I will set a mark on them that they and their seed may be separated from thee and thy seed, from this time henceforth and forever, except they repent of their wickedness and turn to me that I may have mercy upon them. ¹⁵ And again: I will set a mark upon him that mingleth his seed with thy brethren, that they may be cursed also. ¹⁶ And again: I will set a mark upon him that fighteth against thee and thy seed. ¹⁷ And again, I say he that departeth from thee shall no more be called thy seed; and I will bless thee, and whomsoever shall be called thy seed, henceforth and forever; and these were the promises of the Lord unto Nephi and to his seed. ¹⁸ Now the Amlicites knew not that they were fulfilling the words of God when they began to mark themselves in their foreheads; nevertheless they had come out in open rebellion against God; therefore it was expedient that the curse should fall upon them. ¹⁹ Now I would that ye should see that they brought upon themselves the curse; and even so doth every man that is cursed bring upon himself his own condemnation.

Alma 3:14-19 (Emphasis mine)

IV. The Church prospers but becomes prideful. Alma resigns the judgment seat to devote himself to the ministry.

¹ NOW it came to pass in the sixth year of the reign of the judges [86 B.C.] over the people of Nephi, there were no contentions nor wars in the land of Zarahemla; 2 But the people were afflicted, yea, greatly afflicted for the loss of their brethren, and also for the loss of their flocks and herds, and also for the loss of their fields of grain, which were trodden under foot and destroyed by the Lamanites.

Alma 4:1-2

& The people were “greatly afflicted for the loss of their brethren.”

4   Over 6,000 Nephites died in one war. 

& They also had to deal with the consequences of “the loss of their flocks and herds, and also for the loss of their fields of grain.” 

4  How do they make up for the loss of food?  How are the people going to be fed?  How will they survive?

³ And so great were their afflictions that every soul had cause to mourn; and they believed that it was the judgments of God sent upon them because of their wickedness and their abominations; therefore they were awakened to a remembrance of their duty.

⁴ And they began to establish the church more fully; yea, and many were baptized in the waters of Sidon and were joined to the church of God; yea, they were baptized by the hand of Alma, who had been consecrated the high priest over the people of the church, by the hand of his father Alma.  ⁵ And it came to pass in the ^*seventh year of the reign of the judges [85 B.C.] there were about three thousand five hundred souls that united themselves to the church of God and were baptized.  And thus ended the seventh year of the reign of the judges over the people of Nephi; and there was continual peace in all that time.

Alma 4:3-5

& Believed the judgments of God had come on them because of their wickedness.

& Hugh Nibley expands on this.

& “And yet how did the Nephites, under Alma's instruction, view this particular showdown? ‘They believed that it was the judgments of God sent upon them because of their wickedness and their abominations; therefore they were awakened to a remembrance of their duty’ (Alma 4:3). It was not a case of right against wrong at all, but of two wrongs teaching a grim lesson of mutual destruction; for what kind of a victory was it for the Nephites? ‘The people were … greatly afflicted for the loss of their brethren; … their flocks and herds [and] … their fields of grain … were trodden under foot and destroyed by the Lamanites. And so great were their afflictions that every soul had cause to mourn’ (Alma 4:2–3).” ^[18]

& People repented and church started to grow.

4  Over 3,500 new members were added to the church.

4  There was continual peace for a short time.

⁶ And it came to pass in the eighth year of the reign of the judges [84 B.C.], that the people of the church began to wax proud, because of their exceeding riches, and their fine silks, and their fine-twined linen, and because of their many flocks and herds, and their gold and their silver, and all manner of precious things, which they had obtained by their industry; and in all these things were they lifted up in the pride of their eyes, for they began to wear very costly apparel. 

Alma 4:6

& It took about a year for “the people of the church [to begin] to wax proud, because of their exceeding riches.”

4  We see the costly apparel syndrome once again.

4  Costly apparel is how they “show off” their riches.

2  They were “lifted up in the pride of their eyes, for they began to wear very costly apparel.

4  John Sorenson explains Mormon’s view of this economic situation.

2  “Mormon’s economic view of his people was that prosperous conditions resulted when an ideal social and religious order was followed (for example, see Helaman 3:24, 25, 36; 4 Nephi 1:3, 23). Mormon felt that ideally the population should predominantly be cultivators and exhibit minimal distinctions in wealth (see Alma 32:4–5; 34:24–25; 35:9; 3 Nephi 6:1–5). Conversely, he believed that economic distress followed when the people became unrighteous and unequal. When such conditions arose, Mormon editorialized pointedly about the suffering and evils that resulted from differences in wealth and class distinctions (see Alma 4:6–9; 5:55; Helaman 3:36; 4:12; 6:39; 4 Nephi 1:26).” ^[19]

⁸ For they saw and beheld with great sorrow that the people of the church began to be lifted up in the pride of their eyes, and to set their hearts upon riches and upon the vain things of the world, that they began to be scornful, one towards another, and they began to persecute those that did not believe according to their own will and pleasure.

⁹ And thus, in this eighth year of the reign of the judges, there began to be great contentions among the people of the church; yea, there were envyings, and strife, and malice, and persecutions, and pride, even to exceed the pride of those who did not belong to the church of God. ¹⁰ And thus ended the eighth year of the reign of the judges; and the wickedness of the church was a great stumbling–block to those who did not belong to the church; and thus the church began to fail in its progress.

¹¹ And it came to pass in the commencement of the ninth year [83 B.C.], Alma saw the wickedness of the church, and he saw also that the example of the church began to lead those who were unbelievers on from one piece of iniquity to another, thus bringing on the destruction of the people. ¹² Yea, he saw great inequality among the people, some lifting themselves up with their pride, despising others, turning their backs upon the needy and the naked and those who were hungry, and those who were athirst, and those who were sick and afflicted.

Alma 4:8-10

& Alma₂ and other church leaders were concerned (“this was the cause of much affliction”). 

4  Church members “begin to be lifted up in the pride of their eyes.”

4  “[T]hey began to be scornful, one to another.”

4  “[T]hey began to persecute those that did not believe according to their own will and pleasure.” 

& Alma₂ knew he had major problems within the church that had to be solved.

& Mormon tells us “the wickedness of the church was a great stumbling-block to those who did not belong to the church; and thus the church began to fail in its progress.”

& When the non-member saw the way the members were acting, they lost interest. 

4  They felt that there is nothing special about the church. 

4  The church members are no better than anyone else is.  (In fact, they may have been worse.)

4  Why would someone want to make the change and commit themselves to the church when they become convinced there was nothing special about the church of God? 

& Needless to say, “the church began to fail in its progress.” 

& Inequality grew among the people

& They turned “their backs upon the needy and the naked and those who were hungry, and those who were athirst, and those who were sick and afflicted.

¹⁵ And now it came to pass that Alma, having seen the afflictions of the humble followers of God, and the persecutions which were heaped upon them by the remainder of his people, and seeing all their inequality, began to be very sorrowful; nevertheless the Spirit of the Lord did not fail him.  ¹⁶And he selected a wise man who was among the elders of the church, and gave him power according to the voice of the people, that he might have power to enact laws according to the laws which had been given, and to put them in force according to the wickedness and the crimes of the people. ¹⁷ Now this man's name was Nephihah, and he was appointed chief judge; and he sat in the judgment–seat to judge and to govern the people. ¹⁸ Now Alma did not grant unto him the office of being high priest over the church, but he retained the office of high priest unto himself; but he delivered the judgment–seat unto Nephihah. 

Alma 4:15-18

& As Alma₂ considered what to do, he was not alone. 

4  Mormon tells us, “the Spirit of the Lord did not fail him.” 

& Alma₂ would give up the position of chief judge. 

4  Daniel Peterson wrote, “[a]fter only about five years, Alma₂ gave up his position as chief judge (presumably the least effective of his two offices) in order to concentrate his attention upon the high priesthood as the solution for the urgent problems that faced the Nephites (Alma 4:15—20). Never again would a Nephite king serve as both religious and temporal leader of his people.” [20]

& “Whether it pertains to society, church, government, military, or home, the value of righteous leadership in the narrative cannot be overstated. King Benjamin stresses it in his valedictory sermon (Mosiah 2). Concerned about the wickedness of members in the newly founded church, Alma resigns his position as chief judge to concentrate on his duties as chief priest (Alma 4:15–20). Lamanite kings who are converted to the gospel of Jesus Christ risk position, power, and their very lives to act in a manner consistent with their spiritual conversion (Alma 24). ^[21]

¹⁹ And this he did that he himself might go forth among his people, or among the people of Nephi, that he might preach the word of God unto them, to stir them up in remembrance of their duty, and that he might pull down, by the word of God, all the pride and craftiness and all the contentions which were among his people, seeing no way that he might reclaim them save it were in bearing down in pure testimony against them. ²⁰ And thus in the commencement of the ninth year of the reign of the judges over the people of Nephi, Alma delivered up the judgment–seat to Nephihah, and confined himself wholly to the high priesthood of the holy order of God, to the testimony of the word, according to the spirit of revelation and prophecy.

Alma 4:19-20

& Leslie Taylor and Marilyn Arnold explain to us the importance of what Alma₂ did.

4  “Understanding this quality of the word of God, Alma, at an earlier time, relinquished the judgment-seat and embarked on a ministry in which he hoped to ‘pull down, by the word of God, all the pride and craftiness and all the contentions which were among his people, seeing no way that he might reclaim them save it were in bearing down in pure testimony against them’ (Alma 4:19).” ^[22]    (Emphasis mine)

4  “The second Alma knew that power. He said that ‘the preaching of the word … had had more powerful effect upon the minds of the people than the sword, or anything else, which had happened unto them’ (Alma 31:5). It was Alma's conviction of the word's capacity to change people that prompted him to leave the Nephite judgment seat and go forth to ‘preach the word of God … bearing down in pure testimony’ in an effort to ‘stir [his people] up in remembrance of their duty’ (Alma 4:19).” ^[23] (Emphasis mine)

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[1] The Impact of Shifting Cultural Assumptions on the Military Policies Directing Armed Conflict Reported in the Book of Alma, Matthew M. F. Hilton, and Neil J. Flinders, Provo, Utah: Maxwell Institute, February 12, 2012.

[2] King Mosiah and the Judgeship, John A. Tvedtnes, Provo, Utah: Maxwell Institute, accessed February 12, 2012.

[3] The Sermon at the Temple and the Sermon on the Mount: The Differences, John W. Welch, Provo, Utah: Maxwell Institute, accessed February 12, 2012.

[4] The Law of Mosiah, John W. Welch, Provo, Utah: Maxwell Institute, accessed February 13, 2012.

[5] King Mosiah and the Judgeship, John A. Tvedtnes, Provo, Utah: Maxwell Institute, accessed February 11, 2012.

[6] For the Peace of the People: War and Democracy in the Book of Mormon, Ryan W. Davis, Provo, Utah: Maxwell Institute, accessed February 16, 2012.

[7] Of Our Society, from Of All Things! Classic Quotations from Hugh Nibley, Provo, Utah: Maxwell Institute, accessed February 16, 2012.

[8] For the Peace of the People: War and Democracy in the Book of Mormon, Ryan W. Davis, Provo, Utah: Maxwell Institute, accessed February 16, 2012.

[9] Mormon FAQ, accessed May 13, 2012.

[10] Conflicting Orders: Alma and Amulek in Ammonihah, Thomas R. Valletta, Provo, Utah: Maxwell Institute, accessed February 17, 2012.

[11] Politics in Jerusalem, Hugh W. Nibley, Provo, Utah: Maxwell Institute, accessed February 17, 2012.

[12] Government and Legal History in the Book of Mormon, Noel B. Reynolds, Provo, Utah: Maxwell Institute, accessed February 18, 2012.

[13] The Book of Mosiah: Thoughts about Its Structure, Purposes, Themes, and Authorship, Gary L. Sturgess, Provo, Utah: Maxwell Institute, accessed February 19, 2012.

[14] The Ways of Remembrance, Louis Midgley, Provo, Utah: Maxwell Institute, accessed February 19, 2012.

[15] Rollercoaster Economics, Provo, Utah: Maxwell Institute, accessed February 19, 2012.

[16] Religious Groups and Movements among the Nephites, 200–1 B.C., John L. Sorenson, Provo, Utah: Maxwell Institute, accessed February 21, 2012.

[17] Lecture 67: Alma 48-49, Hugh W. Nibley, Provo, Utah: Maxwell Institute, accessed February 25, 2012.

[18] Freemen and King-men in the Book of Mormon, Hugh Nibley, Provo, Utah: Maxwell Institute, accessed February 28, 2012.

[19] The Environment of the Nephites and How They Exploited It, John L. Sorenson, Provo, Utah: Maxwell Institute, accessed February 29, 2012.

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

[21] Prospering in the Land of Promise, Steven L. Olsen, Provo, Utah: Maxwell Institute, March 1, 2012.

[22] The Word of God, Leslie A. Taylor, Provo, Utah: Maxwell Institute, March 1, 2012.

[23] The Book of Mormon: Passport to Discipleship, Marilyn Arnold, Provo, Utah: Maxwell Institute, March 1, 2012.