Lesson 29 - Give Ear
to My Words
Purpose
To teach class members Alma’s counsel for remaining faithful
in the gospel and to help parents understand how to teach and counsel both
righteous and unrighteous children.
Preparation
Read, ponder, and pray about the
following scriptures:
&
Alma 36–37. Alma recounts his
conversion and bears his testimony to his son Helaman. He instructs Helaman to
preserve the sacred records.
&
Alma 38. Alma praises his son
Shiblon for his faithfulness and encourages him to continue in righteousness,
enduring to the end.
&
Alma 39. Alma admonishes his son
Corianton for immoral actions and counsels Corianton about the consequences of
such sin.
Comments and
Observations
Alma2’s words to his three sons (chapters 36-42)
contain some of the greatest teachings found in the Book of Mormon. Here are some suggestions as you prepare the
lesson.
&
Chapters 36-37 - Alma2’s instructions
to his son Helaman2.
o
Chapter 36 contains a more complete
account of Alma2’s experience with the angel. I have identified the additional information
found in Chapter 36. This helps us
better understand Alma2. I
would strongly recommend reading from the scriptures and discussing his
experience in more detail. We also see a
marvelous example of Chiasmus in this chapter (See Charts 1 & 2).
o
Chapter 37 tells us Helaman2
is getting the records, gives us information about the Jaredite record, and
gives us more information about the Liahona and how we can liken the working of
the Liahona to the gospel and Christ.
Depending on your time, I would recommend discussing verses 38-47 (the Liahona)
if you do not have time to cover the entire chapter.
&
Chapter 38 - Alma2’s instructions
to his son Shiblon.
o
Shiblon doesn’t receive much instruction from Alma2. He has been faithful, but appears to have
been a little prideful. Depending on
time available, I would recommend skipping this chapter.
&
Chapter 39 - Alma2 begins his instructions
to his son Corianton.
o
Ah, Corianton!
He is quite the problem child for Alma2. We learn about his sin and how serious sexual
sin is in the eyes of the Lord.
Corianton questions prophesy and how his father could know about Christ
when he hasn’t yet come. This is a great
chapter for discussion. We live in a
society where sexual sin is becoming very common. Not only is it common, but many in society
see nothing wrong with it. Sadly, we see
many of our youth not understanding the seriousness of sexual sin. We need to be reminded of the importance of
chastity and remaining pure in the eyes of the Lord.
My recommendation would be:
&
Cover Chapter 36, especially the more detailed
account given by Alma2 & the great example of chiasmus.
&
Cover the Liahona portion of Chapter 37 (verse
38-47).
&
Cover Chapter 39.
&
Cover Chapter 37 as time allows.
I have included the following:
&
Two Charts.
o
Chart 1 – Chiasmus by key word.
o
Chart 2 – Chiasmus by complete verse.
&
Quotes to support the lesson.
The commandments of Alma to his son
Helaman.
Chapter
36
Alma2’s words to his son Helaman2.
Introductory Words of Alma2
to Helaman2 (1-5)
·
Reiterated promise that if he keeps the commandments
of God, he will prosper.
·
Reminded him of the “captivity of our fathers”
and how “none could deliver them except it was … God” (v. 2).
·
Admonished Helaman2 to hear his
words, “I do know that whosoever shall put their trust in God shall be
supported in their trials, and their troubles, and their afflictions, and shall
be lifted up at the last day” (v. 3).
·
He knows these things because he was born of God
and heard these words from an angel.
·
See Quote #1
Alma2 Recounts His Conversion
Experience to Helaman2 (6-30)
·
This account is more detailed than the account
in Mosiah 27:8-37.
·
We learn new details about the experience.
o
Even if you want to be destroyed, cease to destroy
the church (v. 9).
o
The sons of Mosiah2 heard things he
did not hear (v. 11).
o
He was “tormented with the pains of hell” (v.
13).
o
He had “murdered many of [the Lord’s] children”
by leading “them away to destruction” (v. 14).
o
Coming into the presence of God “did rack my soul
with inexpressible horror” (v. 14).
o
He “could be banished and become extinct both
soul and body” (v. 15).
o
He was “racked, even with the pains of a damned
soul” for three days and three nights (v. 15).
§
Here we see an example of Christology with the
three days. It could represent Christ in
His tomb before His resurrection.
§
Alma2 awoke and was a changed man
after the three days.
o
He was “racked with torment” (v. 17).
o
He was “harrowed up with the memory of [his] many
sins” (v. 17).
o
He recalled hearing his “father prophesy
concerning the coming of one Jesus Christ, a Son of God, to atone for the sins
of the world” (v. 17).
o
Cried within his heart, “O Jesus, thou Son of
God, have mercy on me, who am in the gall of bitterness, and am encircled about
by the everlasting chains of death” (v. 18).
o
After his cry, he could remember his pains and
sins no more.
o
He beheld joy and a “marvelous light” (v. 20).
o
His soul was filled with “joy as exceeding as
was my pain” (v. 20).
o
He saw, as did Lehi1, “God sitting
upon his throne, surrounded with numberless concourses of angels, in the
attitude of singing and praising their God; yea, and my soul did long to be
there” (v. 22).
o
Since then he has “labored without ceasing” to
call the people to repentance, to “bring them to taste of the exceeding joy of
which I did taste; that they might also be born of God, and be filled with the
Holy Ghost” (v. 24).
o
“[T]he Lord doth give me exceedingly great joy
in the fruit of my labors” (v. 25).
·
God has supported him through trials, troubles,
and afflictions.
·
He has been delivered from prison and bondage.
·
He knows he will be raised in the last day.
·
He knows he will dwell with the Lord in glory.
·
The Lord “brought our fathers out of the land of
Jerusalem; and he has also, by his everlasting power, delivered them out of
bondage and captivity, from time to time even down to the present day” (v. 29).
·
See Quote #2
·
See Quote #3
·
See Quote #4
Chapter
37
Records Passed to Helaman2
(1-20)
·
Helaman2 is given the records and sacred
things (plates of brass, sword of Laban, Liahona, etc.) in Alma2’s
possession.
·
He is commanded to “keep a record of this people
according as I have done, upon the plates of Nephi, and keep all these things
sacred which I have kept, even as I have kept them; for it is for a wise
purpose that they are kept” (v. 2).
·
It was prophesied that the plates would kept and
handed to each generation.
o
They will be preserved by the hand of the Lord.
o
The day will come they will go to every nation,
kindred, tongue, and people.
·
The plates must retain their brightness because
they contain things that are holy.
·
Alma2 tells him he may think this is
foolish.
o
“[B]y small and simple things are great things
brought to pass; and small means in many instances doth confound the wise” (v.
6)
·
These plates have brought many to the knowledge
of God.
·
Ammon3 would not have been able to
convince the Lamanites of truth without the records.
·
In the future, they will be the means of
bringing many to the knowledge of Christ.
·
The records are preserved for a wise purpose.
·
Enos prayed and asked God:
o
And now behold, this was the desire
which I desired of him—that if it should so be, that my people, the Nephites,
should fall into transgression, and by any means be destroyed, and the
Lamanites should not be destroyed, that the Lord God would preserve a record of
my people, the Nephites; even if it so be by the power of his holy arm, that it
might be brought forth at some future day unto the Lamanites, that, perhaps,
they might be brought unto salvation—
Wherefore, I knowing that the
Lord God was able to preserve our records, I cried unto him continually, for he
had said unto me: Whatsoever thing ye shall ask in faith, believing that ye
shall receive in the name of Christ, ye shall receive it.
And I had faith, and I did cry
unto God that he would preserve the records; and he covenanted with me that he
would bring them forth unto the Lamanites in his own due time.
(Enos
1:13, 15-16)
·
God has entrusted Helaman2 with sacred
things.
o
He is to keep and preserve these
things.
·
If he is not righteous, the Lord will
take the records and sacred things.
·
If he is righteous, “no power of earth
or hell can take [these sacred things] from you” (v. 16).
·
He commands his son to “be diligent in
fulfilling all of my words, and … in keeping the commandments of God” (v. 20).
Alma2 instructs Helaman2
Concerning the Jaredite (21-32)
·
Alma2 instructs him about the
twenty-four plates (the record of the Jaredites).
o
The plates contain “the mysteries and the works
of darkness, and their secret works, or the secret works of those people who
have been destroyed, may be made manifest unto this people; yea, all their
murders, and robbings, and their plunderings, and all their wickedness and
abominations, may be made manifest unto this people” (v. 21).
·
The Lord told them if they did not cease their
works of darkness, they would be destroyed.
·
Interpreters were prepared to help read the
record.
o
Ammon2 referred to the interpreters:
§
Now Ammon said unto him: I can assuredly
tell thee, O king, of a man that can translate the records; for he has
wherewith that he can look, and translate all records that are of ancient date;
and it is a gift from God. And the
things are called interpreters, and no man can look in them except he be
commanded, lest he should look for that he ought not and he should perish. And whosoever is commanded to look in them,
the same is called seer.
(Mosiah 8:13)
o
They were among the sacred things passed on by
King Mosiah2.
§
And now, as I said unto you, that after king
Mosiah had done these things, he took the plates of brass, and all the things
which he had kept, and conferred them upon Alma, who was the son of Alma; yea,
all the records, and also the interpreters, and conferred them upon him, and
commanded him 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.
(Mosiah 28:20)
·
“[T]he Lord said: I will prepare unto my servant
Gazelem, a stone, which shall shine forth in darkness unto light, that I may
discover unto my people who serve me, that I may discover unto them the works
of their brethren, yea, their secret works, their works of darkness, and their
wickedness and abomination” (v. 23)
o
Who is the “servant Gazelem” who receives a
stone?
o
John Tvedtnes writes:
§
Moroni sealed up the breastplate and the Urim
and Thummim with the gold plates (see Ether 4:4–5) and delivered them to Joseph
Smith (see Joseph Smith—History 1:35, 42, 52, 59, 62; D&C 10:1). According
to Doctrine and Covenants 17:1, Joseph received the same Urim and Thummim given
to the brother of Jared on the mount. Joseph Smith is apparently the
"servant Gazelem" to which Alma 37:23–25 refers…[1]
·
The Jaredites were destroyed because they
ignored the Lord’s warnings and refused to repent.
·
Helaman2 is to keep these records
from the people “that they know them not, lest peradventure they should fall
into darkness also and be destroyed” (v. 27).
·
There is a curse on the land.
·
Destruction will come to those who work
darkness.
Alma2‘s Instructions to Helaman2
(33-37)
·
Alma2 instructs Helaman2 to
preach “unto them repentance, and faith on the Lord Jesus Christ; teach them to
humble themselves and to be meek and lowly in heart; teach them to withstand
every temptation of the devil, with their faith on the Lord Jesus Christ” (v.
33).
·
They should “never be weary of good works, but
to be meek and lowly in heart” (v. 34).
·
See Quote #5
·
Pray to God for all your support.
·
Let all your thoughts be turned to the Lord.
·
Counsel with the Lord in all things.
Alma2‘s Discusses the Liahona
(38-47)
·
A golly, gee-whiz note before we begin.
o
The term “Liahona” is only found in Alma 37.
§
The first appearance of the name is Alma
37:38.
§
Nephi1 described it:
·
And it came to pass that as my father
arose in the morning, and went forth to the tent door, to his great
astonishment he beheld upon the ground a round ball of curious workmanship; and
it was of fine brass. And within the
ball were two spindles; and the one pointed the way whither we should go into
the wilderness.
(1
Nephi 16:10)
o
The name must have been contained in
the lost 116 manuscript pages.
o
It is not referred to again, by name.
·
Alma2 tells Helaman2
“there cannot any man work after the manner of so curious a
workmanship. And behold, it was prepared
to show unto our fathers the course which they should travel in the wilderness”
(v. 39).
o
It worked according to their faith.
·
This is an example of a small miracle.
·
When they “were slothful, and forgot to exercise
their faith and diligence and then those marvelous works ceased, and they did
not progress in their journey” (v. 41).
·
Give heed to the word of Christ.
o
It will work like the Liahona.
§
It will point you in the right direction.
§
See Quote #6
·
Alma2‘s final words to his son were “see
that ye take care of these sacred things, yea, see that ye look to God and
live. Go unto this people and declare
the word, and be sober. My son,
farewell” (v. 47).
·
See Quote #7
The commandments of Alma to his son
Shiblon.
Chapter
38
Alma2‘s Commend Shiblon for
His Faithfulness and Patience (1-5)
·
Alma2 begins by telling Shiblon that
if he keeps the commandment he will prosper in the land; if he fails to keep
the commandments, he will be cut off from the presence of the Lord.
o
See Quote #8
·
Shiblon has been steady and faithful in serving
God.
o
Alma2 hopes he continues being
faithful, he will be blessed for enduring to the end.
o
See Quote #9
·
Shiblon had suffered persecutions. He was “in bonds,” he was “stoned.”
o
He bore these things with patience.
·
Shiblon is reminded to put his trust in God
Alma2 Recounts His Conversion
Experience to Shiblon (6-8)
·
Alma2 reminds Shiblon of his
conversion experience.
o
He knows these things, not of himself, but
through the Spirit of God.
o
Had he not been born of God, he would not know
these things.
o
“[T]he Lord in his great mercy sent his angel”
telling him to cease his work of destruction.
o
As with Helaman2, Alma2 told
him he had spent three days and nights “in the most bitter pain and anguish of
soul; and never, until I did cry out unto the Lord Jesus Christ for mercy, did
I receive a remission of my sins” (v. 8).
Alma2 Encourages Shiblon to
Be Faithful, Avoid Pride and Boasting (9-15)
·
As Shiblon has begun to teach the word, Alma2
hopes he continues to teach the word.
·
Shiblon may have had a problem with pride and
boasting.
o
Alma2 reminds him “not [to be] lifted
up unto pride” and “do not boast in your wisdom nor of your much strength (v.
11).
·
Verse 12 is a great guide showing us how to
preach the gospel.
o
Use boldness, but not overbearance; and also
see that ye bridle all your passions, that ye may be filled with love; see that
ye refrain from idleness (v. 12).
o
See Quote #10 (must use quote!)
·
“Do not pray as the Zoramites do … they pray to
be heard of men and to be praised for their wisdom” (v. 13).
·
Do not thank God for being better than his
brethren.
·
[R]ather say: O Lord, forgive my unworthiness,
and remember my brethren in mercy—yea, acknowledge your unworthiness before God
at all times” (v. 14)
The commandments of Alma to his son
Corianton.
Comprising chapters 39 to 42 inclusive.
Chapter
39
Alma2 Begins His Conversation
with Corianton (1-2)
·
Corianton is the problem child.
o
Alma2’s words take up four chapters.
·
There are a number of serious issues about which
Alma2 talks to Corianton.
·
Alma2 asks if he hadn’t observed his
brother and his steadiness, faithfulness, and diligence in keeping the
commandments.
o
Here Alma2 refers to his “brother”
(singular). As we read his words to
Helaman2 and Shiblon, we can infer that he might have mean his
brother, Shiblon, as setting the good example.
·
Corianton went around boasting of his strength
and wisdom.
Alma2 Commands Corianton to
Repent for His Actions (3-11)
·
He “didst forsake the ministry” by going across
the borders to the harlot Isabel.
o
There is evidence that there was more to Isabel
than a harlot.
o Hugh
Nibley explains that it may have been a type of cult.
§ “The mother-goddess apparently turns up also
among the Nephites in a cult-place (Siron), where the harlot Isabel and her
associates were visited by crowds of devotees (Alma 39:3—4, 11)…”[2]
§ See Quote #11
o It was not just a sexual sin involved. Corianton may well have “forsake[n] the
ministry” and got involved in a pagan cult.
·
Alma2
tells him that his sins “are an
abomination in the sight of the Lord; yea, most abominable above all sins save it
be the shedding of innocent blood or denying the Holy Ghost” (v. 5).
o Denying the Holy Ghost is the unpardonable
sin.
·
Alma2
likens his sin to a crime.
o “I would to God that ye had not been guilty of so great a crime”
(v. 7).
o “[Y]e cannot hide your crimes from God; and except ye repent they will stand as a testimony against you at
the last day” (v. 8).
·
He
calls upon him to repent and forsake his sin.
·
He also
tells him he should “cross yourself in all these things” (v. 9).
o For an explanation of the meaning of “cross
yourself,” see Quote #12.
·
He
commands Corianton to “counsel with
your elder brothers in your undertakings; for behold, thou art in thy
youth, and ye stand in need to be
nourished by your brothers. And give heed to their counsel” (v. 10).
·
Because
of Corianton’s sins, the Zoramites would not believe Alma2’s words.
Alma2 Continues Teaching
Corianton (12-14)
·
The
Spirit of the Lord commanded Alma2 to command his children to do
good.
o If they don’t, many hearts will be led to
destruction.
·
“[T]urn to the Lord with all your mind, might,
and strength; that ye lead away the hearts of no more to do wickedly” (v. 13).
o
“[A]cknowledge your faults and that wrong which
ye have done” (v. 13).
·
Do not seek after riches or vain things. “[Y]ou cannot carry them with you” (v. 14).
Alma2 Teaches Corianton About
Prophesy and Christ (15-)
·
Corianton has questions about the coming of
Christ.
o
“[H]e that surely shall come to take away the
sins of the world; yea, he cometh to declare glad tidings of salvation unto his
people” (v. 15).
o
“[T]his was the ministry unto which ye were
called, to declare these glad tidings unto this people, to prepare their minds;
or rather that salvation might come unto them” (v. 16).
·
Corianton “marvel[s] why these things should be
known so long before hand” (v. 17).
o Alma2 responds,
§ “[I]s not a soul at this time as precious
unto God as a soul will be at the time of his coming” (v. 17).
§
“Is it not as necessary that the plan of
redemption should be made known unto this people as well as unto their
children” (v. 18).
§
“Is it not as easy at this time for the Lord to send
his angel to declare these glad tidings unto us as unto our children, or as
after the time of his coming” (v. 19).
o See Quote #13
Chiasmus in Alma 36
In his blessings to his son Helaman2, Alma2
uses chiasmus in recounting his conversion to the gospel of Jesus Christ. This chart illustrates the deep structure of
Alma 36. Jesus Christ is the crux of the
chiasm, just as he is the center of the gospel and the only means whereby
salvation can be attained. The turning
point in Alma2’s conversion was not the appearance of the angel or
the fear of eternal banishment, but calling on the name of Jesus Christ, the
Son of God. Fittingly, Alma2 makes
this spiritual turning point the literary focal point of this entire chapter,
one of the finest examples of chiastic composition anywhere in world
literature.[3]
Chart 1 (Key Word)
(note – number in parenthesis at the end of the line is the
verse in Chapter 36.)
a My son give ear to my words (1)
b Keep
the commandments and ye shall prosper in the land (1)
c Do as
I have done (2)
d Remember
the captivity of our fathers (2)
e They were in bondage (2)
f He
surely did deliver them (2)
g Trust in
God (3)
h Supported
in trials, troubles, and afflictions (3)
i Lifted up at the last day (3)
j I know this not of myself but of God (4)
k Born of God (5)
l I sought to
destroy the church (6-9)
m My limbs were
paralyzed (10)
n Fear
of being in the presence of God (14-15)
o Pains of
a damned soul (16)
p Harrowed
up by the memory of sins (17)
q I
remembered Jesus Christ, a Son of God (17)
q' I cried, Jesus, son of
God (18)
p' Harrowed
up by the memory of sins no more (19)
o' Joy
as exceeding as was the pain (20)
n' Long
to be in the presence of God (22)
m' My limbs received
strength again (23)
l' I
labored to bring souls to repentance (24)
k' Born of God (26)
j' Therefore my knowledge is of God (26)
h' Supported under trials, troubles, and afflictions
(27)
g' Trust in
him (27)
f' He
will deliver me (27)
i' and raise me up at the last day (28)
e' As
God brought our fathers out of bondage and
captivity (28-29)
d' Retain
in remembrance their captivity (28-29)
c' Know as
I do know (30)
b' Keep
the commandments and ye shall prosper in the land (30)
a' This according to his word (30)
Chart 2 (Full Text)
(note – number in parenthesis at the end of the line is the
verse in Chapter 36.)
|
A
|
My son, give ear to my words; [1]
|
|
|
|
B
|
for I swear unto you that
inasmuch as ye shall keep the commandments of God ye shall prosper in the land. |
|
|
|
C
|
I would that ye should do as I have done,[2]
in remembering the captivity of our fathers; |
|
|
|
D
|
a for they were in bondage,
|
|
|
|
|
b and none could deliver them
|
||
|
|
c except it was the God of Abraham,
|
||
|
|
c and the God of Isaac,
|
||
|
|
c and the God of Jacob;
|
||
|
|
b' and he surely did deliver them
|
||
|
a' in their afflictions.
|
|||
|
A
|
And now, O my son Helaman, behold, thou
art in thy youth, [3]
and therefore, I beseech of thee that thou wilt hear my words and learn of me; |
|
|
|
E
|
for I do know that whosoever shall put their trust
in God
shall be supported in their trials, |
|
|
|
|
and their troubles,
|
||
|
|
and their afflictions,
|
||
|
and shall be lifted up at the last day.
|
|||
|
F
|
And I would not that ye think that I know of
myself— [4]
|
|
|
|
a not of the temporal
|
|||
|
|
b but of the spiritual
|
||
|
a' not of the carnal mind
|
|||
|
|
b' but of God
|
||
|
G
|
Now, behold, I say unto you, [5]
if I had not been born of God I should not have known these things; but God has, by the mouth of his holy angel, made these things known unto me, not of any worthiness of myself; |
|
|
|
H
|
For I went about with the sons of Mosiah, [6]
seeking to destroy the church of God; but behold, God sent his holy angel to stop us by the way. And, behold, he spake unto us, as it were the voice of thunder, [7] and the whole earth did tremble beneath our feet; and we all fell to the earth, for the fear of the Lord came upon us.
But behold, the voice said unto me: Arise. [8]
And I arose and stood up, and beheld the angel. And he said unto me: [9] If thou wilt of thyself be destroyed, seek no more to destroy the church of God. And it came to pass that I fell to the earth; [10] and it was for the space of three days and three nights that I could not open my mouth, neither had I the use of my limbs.
And the angel spake more things unto
me, [11]
which were heard by my brethren, but I did not hear them; for when I heard the words— If thou wilt be destroyed of thyself, seek no more to destroy the church of God— I was struck with such great fear and amazement lest perhaps I should be destroyed, that I fell to the earth and I did hear no more. |
|
|
|
I
|
But I was racked with eternal torment, [12]
for my soul was harrowed up to the greatest degree and racked with all my sins.
Yea, I did remember all my sins and iniquities, [13]
for which I was tormented with the pains of hell;
Yea, I saw that I had rebelled against my God,
and that I had not kept his holy commandments.
Yea, and I had murdered many of his children, [14]
or rather led them away unto destruction;
Yea, and in fine so great had been my iniquities,
that the very thought of coming into the presence of my God did rack my soul with inexpressible horror.
Oh, thought I, that I could be banished and become extinct
[15]
both soul and body,
That I might not be brought to stand in the
presence of my God,
to be judged of my deeds.
And now, for three days and for three nights was I racked, [16]
even with the pains of a damned soul. |
|
|
|
J
|
And it came to pass that as I was thus racked with torment, [17]
while I was harrowed up by the memory of my many sins, |
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K
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behold, I remembered also to have heard
my father prophesy unto the people concerning the coming of one
Jesus Christ, a Son of God, to atone for the sins of the world. |
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K'
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Now, as my mind caught hold upon this thought, I cried
within my heart: [18]
O Jesus, thou Son of God, have mercy on me, who am in the gall of bitterness, and am encircled about by the everlasting chains of death. |
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J'
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And now, behold, when I thought this, I could remember my pains
no more; [19]
yea, I was harrowed up by the memory of my sins no more. |
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I'
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And oh, what joy, and what marvelous
light I did behold; [20]
yea, my soul was filled with joy as exceeding as was my pain! |
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a Yea, I say unto you, my son, [21]
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b that there could be nothing so
exquisite and so bitter
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c as were my pains
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a' Yea, and again I say unto you, my
son,
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b' that on the other hand, there can be nothing
so exquisite and sweet
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c' as was my joy.
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Yea, me thought I saw, even as our father Lehi saw, [22]
"God sitting upon his throne, surrounded with numberless concourses of angels, in the attitude of singing and praising their God;" yea, and my soul did long to be there. |
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H'
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But behold, my limbs did receive their
strength again, [23]
and I stood upon my feet, and did manifest unto the people that I had been born of God.
Yea, and from that time even until now, [24]
I have labored without ceasing, that I might bring souls unto repentance; |
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G'
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that I might bring them to taste of the exceeding
joy of which I did taste;
that they might also be born of God, and be filled with the Holy Ghost.
Yea, and now behold, O my son, [25]
the Lord doth give me exceedingly great joy in the fruit of my labors; For because of the word which he has imparted unto me, [26] behold, many have been born of God, |
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F'
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and have tasted
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as I have tasted,
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and have seen eye to eye
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as I have seen;
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therefore they do know of these things of
which I have spoken,
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as I do know;
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and the knowledge which I have is of
God.
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E'
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And I have been supported [27]
under trials and troubles of every kind, yea, and in all manner of afflictions;
yea, God has delivered me
from prison, and from bonds, and from death;
Yea, and I do put my trust in him,
and he will still deliver me.
And I know that he will raise me up at the last
day, [28]
to dwell with him in glory. |
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D'
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Yea, and I will praise him forever,
for he has brought our fathers out of Egypt, and he has swallowed up the Egyptians in the Red Sea; |
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a and he led them by his power into
the promised land;
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b yea, and he has delivered them out
of bondage and captivity
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c from time to time;
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a' yea, and he has also brought our
fathers out of the land of Jerusalem; [29]
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b' and he has also by his everlasting power,
delivered them out of bondage and captivity,
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c' from time to time even down to
the present day;
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C'
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And I have always retained in remembrance their
captivity;
yea, and ye also ought to retain in remembrance, as I have done, their captivity. |
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B'
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But behold, my son, this is not all; [30]
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a for ye ought to know as I do
know,
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b that inasmuch as ye shall keep the
commandments of God
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c ye shall prosper in the land;
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a' and ye ought to know also,
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b' that inasmuch as ye will not keep
the commandments
of God |
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c' ye shall be cut off from his presence.
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A'
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Now this is according to his word.
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Quote #1
Robert Millet writes:
This crusader for righteousness first appears in the Book of
Mormon as a rebellious young man. He and four of the sons of King Mosiah2,
described as "the very vilest of sinners" (Mosiah 28:4), rebelled
against the teachings of their parents and sought to overthrow the church. As
they went about that work (c. 100—92 B.C.), the angel of the Lord appeared to
them, spoke with a voice of thunder, calling these wayward young men to
repentance, and explaining that he did so because of the prayers of the people
and of Alma's father. For three days and three nights Alma lay in a physically
comatose state, during which time he spiritually confronted all his sins,
"for which," he later said, "I was tormented with the pains of
hell" (Alma 36:12—14).
In the depth of his anguish of soul, Alma remembered his
father's words concerning the coming of Jesus Christ to atone for the sins of
the world. As Alma cried out in his heart to Christ, pleading for mercy and
deliverance from "the gall of bitterness" and "the everlasting
chains of death," he stated: "I could remember my pains no more; yea,
I was harrowed up by the memory of my sins no more" (Alma 36:17—19).[4]
Quote #2
Daniel C. Peterson observes:
Many years later, Alma still remembered the power of that
experience and the angel who “spake unto us, as it were the voice of thunder,
and the whole earth did tremble beneath our feet” (Alma 36:7; compare 3 Nephi 8:6)
… It turned Alma's life around. Ever afterward, he remained acutely aware of
his status as a convert who had been saved from destruction by divine grace
(see, for example, his sermon in Alma 5 and his famous … testimony at Alma 36),
and he wished that all could have [a similar] experience…[5]
Quote #3
Corbin Volluz comments:
Humility, faith, and repentance are present in other
redemption stories in the Book of Mormon as well. Alma2displayed humility by
recognizing that his redemption (and spiritual knowledge received thereafter)
was not due to any "worthiness" of himself (Alma 36:5). It was
his faith on the words of his father that gave him a basis
from which to cry unto the Lord. (Alma 36:17–18). At the moment he arose from
his three-day "coma," Alma2 announced he had repented of
his sins (Mosiah 27:24).[6]
Quote #4
David Seely writes:
[Alma2] cried to the Lord Jesus Christ, and he
was cleansed and delivered from his sins—that "I could remember my pains
no more" (Alma 36:17, 19). In other words, Alma invited all to remember
first and foremost the atonement of Jesus Christ as the culmination of the
great things the Lord has done for our fathers and for us.[7]
Quote #5
M. Catherine Thomas observes:
Mormon, for example, speaks to the "peaceable followers
of Christ" who have entered into the rest of the Lord, whom he recognizes
because of their "peaceable walk" with men (Moroni 7:3—4). Maybe
peace has seemed like something that just happens if we are lucky; or it may
seem like a luxury that we can sometimes live without. But learning to
establish real inner peace is indispensable to spiritual progress.
The scriptures also call this peace rest in the Lord or God's
rest. This rest or peace is the gift of a sweet feeling as well as insight
from the Lord, and it cannot be experienced by positive thinking alone or by
denial of negative feeling. It is a spiritual state initiated by us as we
follow spiritual principles. For example, the Lord says, "Teach them to
never be weary of good works, but to be meek and lowly in heart; for such shall
find rest to their souls" (Alma 37:34).[8]
Quote #6
Bruce Boehm comments:
Not only is the Liahona a type for the word of Christ, but
the promised land itself becomes a type for exaltation. Just as the Liahona
guided Lehi's party to the promised land, so the words of Christ guide us to
eternal life. Alma links the "promised land" to an eternal land of
promise.[9]
Quote #7
Terrence Szink observes:
Perhaps the object that more than any other represents the
wilderness journey of Lehi and his family in the minds of modern readers is the
Liahona … Alma turned the Liahona over to his son Helaman, along with other
sacred relics. While explaining the history of this object, Alma referred to
the story of another brass object, the image of a serpent that the Lord
commanded Moses to make in order to save the children of Israel from the bites
of "fiery serpents" … The similarity in these cases is in the
relationship between the people and the objects. To be healed, they had to act
on simple faith. Obviously, both the Liahona and the serpent served as symbols
of Christ. In Alma 37:38-47, the Liahona is compared to the words of Christ,
which can guide us through our own trials. People must seek, pay attention, and
obey to get the benefits.[10]
Quote #8
John Welch and Gordon Thommasson wrote:
According to traditions at least as early as the time of
Christ and probably earlier, after gathering his family the father then
instructed his sons and answered their questions. His words were not fixed but
were "to fit the knowledge and understanding of the child" and were
supposed "to spell out the sequence of sin, suffering, repentance, and
redemption."2 Each of Alma's admonitions to his sons,
Helaman (Alma 36-37), Shiblon (Alma 38), and Corianton (Alma 39-42), does this
precisely, each in its own way.[11]
Quote #9
M. Catherine Thomas observes:
The Book of Mormon teaches us over and over again that even
if we feel inadequate spiritually, if we will just come to the Lord Jesus
Christ in humility, he can take even our worst messes, even the ones we
ourselves have made, and make them work to our benefit and healing and
blessing.
Alma taught this precious principle to his son Shiblon:
"And now my son, Shiblon, I would that ye should remember, that as much as
ye shall put your trust in God even so much ye shall be delivered out of your
trials, and your troubles, and your afflictions, and ye shall be lifted up at
the last day" (Alma 38:5). We trust God to a degree, and to that degree he
will deliver us. The greater our trust, the more complete the deliverance,
whatever form that deliverance needs to take.[12]
Quote #10
Elder Neal A. Maxwell commented on Alma 38:12:
[T]oday's missionary handbook could be further compressed
into these lines from Alma: "Use boldness, but not overbearance; and also
see that ye bridle all your passions, that ye may be filled with love; see that
ye refrain from idleness" (Alma 38:12). In a similar way, the goals and
the process of discipleship could be compressed into that precious verse 12.
Its concision and compression are in such stark contrast to the repetition and
multiplication we often see in so many human communications.[13]
Quote #11
Hugh Nibley explains in what Corianton may have been
involved.
Remembering that this took place in a Mulekite setting, we
have more than immoral behavior here—Corianton could have misbehaved anywhere.
But we are also told that the lady Isabel had a large following. Others went
over to join in the rites which Alma declared to be "most abominable above
all sins" (Alma 39:5).[14]
Quote #12
John Gee explains Alma2’s use of “to cross
yourself”:
Occasionally the Book of Mormon uses an unusual expression
for English that calls for greater attention. One example is found in Alma
39:9, where Alma exhorts his son Corianton to “repent and forsake your sins,
and go no more after the lusts of your eyes, but cross yourself in
all these things; for except ye do this ye can in nowise inherit the kingdom of
God. Oh, remember, and take it upon you, and cross yourself in
these things.”…
Alma, having been a judge himself for eight years … uses a
legal metaphor with his wayward son. He talks about how Corianton had “been
guilty of so great a crime” and that his crimes “will stand as a testimony
against [him] at the last day.” By repenting and forsaking his sins, Corianton
can cross—contradict—the testimony of his crimes…
It is interesting to note that although in Joseph Smith’s
day one sense of the verb to cross was “to
contradict,” that usage had been outmoded for more than a
century, and yet the unfamiliar term is particularly apt in its context.
This is an instructive example of how seemingly awkward wording in the Book of
Mormon can, upon closer examination of the text itself, prove to be not only
correct but also effective and even poetic.[15]
Quote #13
Matthew Roper explains:
Alma is familiar with the prophecies which speak of his coming
among the Nephites. Alma taught his son Corianton, somewhere around 73 B.C.,
that they were "called to declare these glad tidings unto this
people, to prepare their minds . . . that they might
prepare the minds of their children to hear the word at the
time of his coming" among them (Alma 39:16). Alma wants to prepare the
people in his land, so that they will prepare their children for Christ's
coming among them.[16]
[1] Glowing Stones in Ancient and Medieval Lore, John A. Tvedtnes, Provo, Utah: Maxwell
Institute, accessed July 8, 2012.
[2] Near Eastern
Background of the Book of Mormon, Hugh W. Nibley, Provo, Utah: Maxwell Institute, accessed July 8, 2012.
[3] (See
Charting the Book of Mormon, John W.
Welch and J. Gregory Welch, Chart 132; A Masterpiece: Alma 36, John W. Welch, Provo, Utah: Maxwell
Institute, accessed July 7, 2012.)
[5] Editor's Introduction: An Unapologetic
Apology for Apologetics, Daniel
C. Peterson, Provo, Utah: Maxwell Institute, accessed July
7, 2012.
[6] Cry Redemption: The Plan of Redemption as
Taught in the Book of Mormon,
Corbin T. Volluz, Provo, Utah: Maxwell Institute, accessed
July 7, 2012.
[7] Sacred History, Covenants, and the Messiah:
The Religious Background of the World of Lehi, David R. Seely, Provo, Utah: Maxwell Institute, accessed July 7,
2012.
[8] Zion and the Spirit of At-one-ment, M. Catherine Thomas, Provo,
Utah: Maxwell Institute, accessed July 8, 2012.
[9] Wanderers in the Promised Land: A Study of
the Exodus Motif in the Book of Mormon and Holy Bible, Bruce J. Boehm, Provo, Utah:
Maxwell Institute, accessed July 8, 2012.
[10] Nephi and the Exodus, Terrence L. Szink, Provo,
Utah: Maxwell Institute, accessed July 8, 2012.
[11] The Sons of the Passover, John W. Welch, and Gordon C. Thomasson,
Provo, Utah: Maxwell Institute, accessed July 8, 2012.
[12] Zion and the Spirit of At-one-ment, M. Catherine Thomas, Provo,
Utah: Maxwell Institute, accessed July 8, 2012.
[13] King Benjamin's Sermon: A Manual for
Discipleship, Neal A.
Maxwell, Provo, Utah: Maxwell Institute, accessed July 8, 2012.
[14] Lecture
56: Alma 36-41, Hugh W. Nibley, Provo, Utah: Maxwell
Institute, accessed July 8, 2012.
[15] Scripture Insight: Book of Mormon Word Usage:
To Cross Oneself, John Gee, Provo,
Utah: Maxwell Institute, accessed July 8, 2012.
[16] A
More Perfect Priority? Matthew Provo, Utah: Maxwell
Institute, accessed July 8, 2012.
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