Alma 14:1-5

Chapter 14

Alma and Amulek are imprisoned and smitten—The believers and their holy scriptures are burned by fire—These martyrs are received by the Lord in glory—The prison walls are rent and fall—Alma and Amulek are delivered and their persecutors are slain. About 82–81 B.C.

1 AND it came to pass after he had made an end of speaking unto the people many of them did believe on his words, and began to repent, and to search the scriptures.

2 But the more part of them were desirous that they might destroy Alma and Amulek; for they were angry with Alma, because of the plainness of his words unto Zeezrom; and they also said that Amulek had lied unto them, and had reviled against their law and also against their lawyers and judges.

3 And they were also angry with Alma and Amulek; and because they had testified so plainly against their wickedness, they sought to put them away privily.

4 But it came to pass that they did not; but they took them and bound them with strong cords, and took them before the chief judge of the land.

5 And the people went forth and witnessed against them—testifying that they had reviled against the law, and their lawyers and judges of the land, and also of all the people that were in the land; and also testified that there was but one God, and that he should send his Son among the people, but he should not save them; and many such things did the people testify against Alma and Amulek.  Now this was done before the chief judge of the land.

Alma 14:1-5

Having hear Alma’s words, they people of Ammonihah divided into two groups.  The first group accepted Alma’s words and teaching.  They began to repent and study the scriptures.^[1]  This was similar to what Paul did during his missionary work.  “And Paul, as his manner was, went in unto them, and three sabbath days reasoned with them out of the scriptures, Opening and alleging, that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ. These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so” (Acts 17:2-3, 11).

Most people fell in with the second group.  They were angry with Alma.  They rejected his words as well.  Alma and Amulek were accused of lying to the people and insulting their lawyers and judges.

What really angered them was Alma and Amulek had testified against their wickedness.  This could not stand.  People came and bound Alma and Amulek and took them before the chief judge.^[2] 

Solomon described the Ammonihahites. “Whose hatred is covered by deceit, his wickedness shall be shewed before the whole congregation” (Proverbs 26:26).  Paul also had to face those who were angry with his preaching. “And when it was day, certain of the Jews banded together, and bound themselves under a curse, saying that they would neither eat nor drink till they had killed Paul. And they were more than forty which had made this conspiracy. And they came to the chief priests and elders, and said, We have bound ourselves under a great curse, that we will eat nothing until we have slain Paul. Now therefore ye with the council signify to the chief captain that he bring him down unto you to morrow, as though ye would enquire something more perfectly concerning him: and we, or ever he come near [OR before he gets here], are ready to kill him” (Acts 23:12-15).

Witnesses were brought before the chief judge.  They told of how Alma and Amulek had disparaged the judges and lawyers.  They also charged they said God would not save them.[3]  This would be particularly offensive to those who followed the order of Nehor as it violated their beliefs.[4]

                               

Alma 8–16 recounts Alma’s confrontation with the people of Ammonihah, who eventually took him and his preaching companion, Amulek, before the chief judge of the territory. Although they had spoken predominantly on religious matters, the case made against them was that “they had reviled against the law, and their lawyers and judges of the land” (Alma 14:5). The political and legal thrust of this accusation was perhaps fair from their point of view since the political nature of Alma’s ministry was clear.^[5]

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[1] Alma had told them, “Now I need not rehearse the matter; what I have said may suffice.  Behold, the scriptures are before you; if ye will wrest them it shall be to your own destruction” (Alma 13:20).

[2] This is a somewhat ironical situation, Alma and Amulek were taken before a judge who was after the order of Nehor, who had been executed been executed for killing Gideon.

[3] This charge was based on Amulek’s discussion with Zeezrom.  “And Zeezrom said again: Who is he that shall come?  Is it the Son of God? And he said unto him, Yea. And Zeezrom said again: Shall he save his people in their sins?  And Amulek answered and said unto him: I say unto you he shall not, for it is impossible for him to deny his word. Now Zeezrom said unto the people: See that ye remember these things; for he said there is but one God; yet he saith that the Son of God shall come, but he shall not save his people—as though he had authority to command God. Now Amulek saith again unto him: Behold thou hast lied, for thou sayest that I spake as though I had authority to command God because I said he shall not save his people in their sins. And I say unto you again that he cannot save them in their sins; for I cannot deny his word, and he hath said that no unclean thing can inherit the kingdom of heaven; therefore, how can ye be saved, except ye inherit the kingdom of heaven?  Therefore, ye cannot be saved in your sins” (Alma 11:32-37).

[4]“And [Nehor] also testified unto the people that all mankind should be saved at the last day, and that they need not fear nor tremble, but that they might lift up their heads and rejoice; for the Lord had created all men, and had also redeemed all men; and, in the end, all men should have eternal life” (Alma 1:4).

[5] “And it came to pass…” The Sociopolitical Events in the Book of Mormon Leading to the Eighteenth Year of the Reign of the Judges, Dan Belnap, Maxwell Institute, accessed April 29, 2015.

Alma 13:23-31

23 And they are made known unto us in plain terms, that we may understand, that we cannot err; and this because of our being wanderers in a strange land; therefore, we are thus highly favored, for we have these glad tidings declared unto us in all parts of our vineyard.

24 For behold, angels are declaring it unto many at this time in our land; and this is for the purpose of preparing the hearts of the children of men to receive his word at the time of his coming in his glory.

25 And now we only wait to hear the joyful news declared unto us by the mouth of angels, of his coming; for the time cometh, we know not how soon.  Would to God that it might be in my day; but let it be sooner or later, in it I will rejoice.

26  And it shall be made known unto just and holy men, by the mouth of angels, at the time of his coming, that the words of our fathers may be fulfilled, according to that which they have spoken concerning him, which was according to the spirit of prophecy which was in them.

27 And now, my brethren, I wish from the inmost part of my heart, yea, with great anxiety even unto pain, that ye would hearken unto my words, and cast off your sins, and not procrastinate the day of your repentance;

28 But that ye would humble yourselves before the Lord, and call on his holy name, and watch and pray continually, that ye may not be tempted above that which ye can bear, and thus be led by the Holy Spirit, becoming humble, meek, submissive, patient, full of love and all long-suffering;

29 Having faith on the Lord; having a hope that ye shall receive eternal life; having the love of God always in your hearts, that ye may be lifted up at the last day and enter into his ^crest.

30 And may the Lord grant unto you repentance, that ye may not bring down his wrath upon you, that ye may not be ^abound down by the chains of hell, that ye may not suffer the second death.

31 And Alma spake many more words unto the people, which are not written in this book.

Alma 13:23-31

Alma continues, reminding the Ammonihahites their knowledge of God’s teachings has been made known in plain terms.  Nephi, especially, made it clear he used plain language.

But behold, I proceed with mine own prophecy, according to my plainness; in the which I know that no man can err; nevertheless, in the days that the prophecies of Isaiah shall be fulfilled men shall know of a surety, at the times when they shall come to pass. Wherefore, they are of worth unto the children of men, and he that supposeth that they are not, unto them will I speak particularly, and confine the words unto mine own people; for I know that they shall be of great worth unto them in the last days; for in that day shall they understand them; wherefore, for their good have I written them (2 Nephi 25:7-8).

For my soul delighteth in plainness; for after this manner doth the Lord God work among the children of men.  For the Lord God giveth light unto the understanding; for he speaketh unto men according to their language, unto their understanding (2 Nephi 31:3).

And now I, Nephi, cannot say more; the Spirit stoppeth mine utterance, and I am left to mourn because of the unbelief, and the wickedness, and the ignorance, and the stiffneckedness of men; for they will not search knowledge, nor understand great knowledge, when it is given unto them in plainness, even as plain as word can be (2 Nephi 32:7).

Nephi’s brother, Jacob, wrote, “Behold, my brethren, he that prophesieth, let him prophesy to the understanding of men; for the Spirit speaketh the truth and lieth not.  Wherefore, it speaketh of things as they really ^care, and of things as they really will be; wherefore, these things are manifested unto us plainly, for the salvation of our souls.  But behold, we are not witnesses alone in these things; for God also spake them unto prophets of old” (Jacob 4:13).

The plainness is because they have been “wanderers in a strange land.”  “Keenly aware of their isolation, they did all they could in the way of education and record keeping to remind themselves of the Old Country, as cultural ‘wanderers in a strange land” (Alma 13:23) are wont to do.”^[1]

The Exodus motif is also a part of Nephite tradition.

The Nephites come to see the exodus experience, so prevalent in their history, as a type for their spiritual condition. To the Nephites, exodus becomes a metaphor for their journey through mortality toward eternal life. Indeed, recurring exodus leaves an indelible impression upon the Nephite self-concept, impressing upon the minds and hearts of the Nephites that they are spiritual wanderers and strangers on the earth and that their true inheritance lies beyond even the “promised land.” This study will focus on the spiritual significance of the Nephites being “wanderers in a strange land” (Alma 13:23).

The primitive Christian church had a similar motif.

Such being the case, the journey in the wilderness is, in the primitive Christian view, God's special way of training and educating his people. As they travel through the wilderness they are led and sustained by revelations from on high, exactly as Alma describes it (Alma 13:23); yet they are also given an earthly leader, who is properly designated as the high priest.²⁹ Like the early Hebrews and the later Jews, the first Christians thought of themselves as walking in the ways of their spiritual ancestors, “a band of homeless saints passing over the earth in search of their heavenly home.”[2]

The message is being declared by angels throughout the land.  Amulek had been visited by an angel.[3]  The reason angels are declaring the message is to prepare the Nephites for His coming in glory. 

Alma tells us he doesn’t know when this will occur[4]; however, he hoped it would happen during his lifetime.  But, the only thing that matters is that it will occur and Alma rejoices in this knowledge. The time of His coming will be made known to just and holy men.  Angels will speak to them and the prophecies of old will be fulfilled.

Alma desires, deep in his heart they would listen to his words, cease to sin, and not put off repenting. He told them to humble themselves, call unto the Lord, watch and pray constantly so they would not be tempted beyond their power to resist.  Paul explained we are never tempted beyond our power to resist. “There hath no temptation taken [GR seized upon] you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it” (1 Corinthians 10:13).

Modern rationalizations or excuses of being tempted beyond endurance are swept away by this scriptural injunction. The Book of Mormon gives a second witness of the validity of this formula (Alma 13:28), and the Doctrine and Covenants adds a third (D&C 64:20). However, man has his agency and must choose to follow the Lord's "way of escape" or the formula is void and he will succumb to the devil's way.[5]

To be led by the Holy Spirit to become humble, meek, submissive, patient, full of love, and long-suffering.

If they have faith in the Lord, they will have a hope of receiving eternal life.  “And see that ye have faith, hope, and charity, and then ye will always abound in good works” (Alma 7:24). They will also have the love of God in their hearts at all time and will enter into His rest.

Should they repent, Alma asks the Lord to forgive them of their sins so they may not be bound by the chains of hell and suffer the second death.

Alma continued speaking, but Mormon ends his account at this point.  Mormon does makes it clear that this is not a complete record.[6] Still, it does make one wonder what else Alma said. 

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[1] An Approach to the Book of Mormon – The Nature of Book of Mormon Society, Hugh Nibley, Maxwell Institute, accessed April 27, 2015.

[2] An Approach to the Book of Mormon – The Pioneer Tradition and the True Church, Hugh Nibley, Maxwell Institute, accessed April 27, 2015.

[3] “And again, I know that the things whereof he hath testified are true; for behold I say unto you, that as the Lord liveth, even so has he sent his angel to make these things manifest unto me; and this he has done while this Alma hath dwelt at my house” (Alma 10:10).

[4] “Yea, even six hundred years from the time that my father left Jerusalem, a prophet would the Lord God raise up among the Jews—even a Messiah, or, in other words, a Savior of the world” (1 Nephi 10:4). “[Matt] Roper and [John Tvedtnes] both suggested that the 600 years of 1 Nephi 10:4; 19:8; 25:19 is an approximation—six centuries, not precisely six hundred years … Alma may not have been aware of the prophecies of Nephi and Lehi.” (Answering Mormon Scholars, reviewed by John A. Tvedtnes, Maxwell Institute, accessed April 27, 2015.)

[5] The Stumbling Blocks of First Corinthians, Monte S. Nyman, Maxwell Institute, accessed April 27, 2015.

[6] “Wherefore, I chose these things, to finish my record upon them, which remainder of my record I shall take from the plates of Nephi; and I cannot write the hundredth part of the things of my people” (Words of Mormon 1:5) & “And there had many things transpired which, in the eyes of some, would be great and marvelous; nevertheless, they cannot all be written in this book; yea, this book cannot contain even a hundredth part of what was done among so many people in the space of twenty and five years;  But behold there are records which do contain all the proceedings of this people; and a shorter but true account was given by Nephi” (3 Nephi 5:8-9).

Alma 13:15-22

15 And it was this same Melchizedek to whom Abraham paid tithes; yea, even our father Abraham paid tithes of one–tenth part of all he possessed.

16 Now these ordinances were given after this manner, that thereby the people might look forward on the Son of God, it being a type of his order, or it being his order, and this that they might look forward to him for a remission of their sins, that they might enter into the rest of the Lord.

17 Now this Melchizedek was a king over the land of Salem; and his people had waxed strong in iniquity and abomination; yea, they had all gone astray; they were full of all manner of wickedness;

18 But Melchizedek having exercised mighty faith, and received the office of the high priesthood according to the holy order of God, did preach repentance unto his people.  And behold, they did repent; and Melchizedek did establish peace in the land in his days; therefore he was called the prince of peace, for he was the king of Salem; and he did reign under his father.

19 Now, there were many before him, and also there were many afterwards, but none were greater; therefore, of him they have more particularly made mention.

20 Now I need not rehearse the matter; what I have said may suffice.  Behold, the scriptures are before you; if ye will wrest them it shall be to your own destruction.

21 And now it came to pass that when Alma had said these words unto them, he stretched forth his hand unto them and cried with a mighty voice, saying: Now is the time to repent, for the day of salvation draweth nigh;

22 Yea, and the voice of the Lord, by the mouth of angels, doth declare it unto all nations; yea, doth declare it, that they may have glad tidings of great joy; yea, and he doth sound these glad tidings among all his people, yea, even to them that are scattered abroad upon the face of the earth; wherefore they have come unto us.

Alma 13:15-22

Alma identifies the high priest Melchizedek as the high priest to whom Abraham paid his tithes.[1] Tithes have been, and still are, an essential part of the Gospel.  Malachi warned, “Will a man rob God?  Yet ye have robbed me.  But ye say, Wherein have we robbed thee?  In tithes and offerings. Ye are cursed with a curse: for ye have robbed me, even this whole nation. Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the LORD of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it” (Malachi 3:8-10).

The Lord emphasized the importance of paying tithing to Joseph Smith.  “Behold, now it is called today until the coming of the Son of Man, and verily it is a day of sacrifice, and a day for the tithing of my people; for he that is tithed shall not be burned at his coming” (D&C 64:23).[2]

On his way home, Abraham stops to meet with Melchizedek, king of Salem and priest of the most high God, to receive a blessing at his hand. Abraham recognizes Melchizedek's priesthood authority and pays his tithes to him (cf. Alma 13:15). On this occasion, according to the Prophet Joseph Smith, Melchizedek taught Abraham about the priesthood and the coming of the Savior. The Prophet taught, "Abraham says to Melchizedek, I believe all that thou hast taught me concerning the priesthood and the coming of the Son of Man; so Melchizedek ordained Abraham [D&C 84:14] and sent him away. Abraham rejoiced, saying, Now I have a priesthood."⁴ Latter-day Saints are fortunate to have important JST additions to the biblical text in Genesis 14 (Genesis 14:25–40 JST), which restore much knowledge about Melchizedek and the blessing he pronounced upon Abraham.[3]

Elder Ronald Poelman testifies of tithing.

Living the law of the tithe was a privilege and would bring blessings. I did not doubt it because my mother knew it. Those feelings have remained and intensified throughout my life … Obedience to [the law of tithing], among others, has enabled me to be ordained to the holy priesthood, to be endowed in the house of the Lord, to serve a full-time mission, and to be sealed to family members for time and eternity. In addition, I have been privileged to return to the temple repeatedly to serve others and to be instructed regarding things of eternal importance … You and I are now among those generations given the privilege to know and to live the law of the tithe. The blessings that flow from obedience to that law are both temporal and spiritual, as many among us can testify …

As a young married couple, my wife and I were expecting the birth of our first child. I was studying law at the university and working nights in a gasoline station. We had very little money. We had furnished our small basement apartment with some used furniture and many wooden boxes … It was our practice at that time to pay our tithing each month on fast Sunday. As that day approached, we discussed the possibility of postponing the paying of our tithing so that we could make an initial payment on a baby bed. In the spirit of the fast, and after praying, we decided to pay the tithing and trust our Heavenly Father. A few days later, I was walking in the business district of the city and unexpectedly met my former mission president, who asked if I was in school or working at a job. I replied that I was doing both. Was I married? “Yes!” Did we have children? “No, but our first child will be born in just a few weeks.” “Do you have a bed for the baby?” he asked. “No,” I replied reluctantly, startled by the direct question. “Well,” he said, “I am now in the furniture business, and it would please me to have a baby bed delivered to your apartment as a gift.”[4]

The purpose of the ordinances the Lord gives us is to help us to look forward to Christ.  In the 5^th Article of Faith, Joseph Smith wrote, “We believe that a man must be called of God, by prophecy, and by the laying on of hands by those who are in authority, to preach the Gospel and administer in the ordinances thereof” (5^th Article of Faith).  Alma emphasizes it helps us look forward to receiving a remission of our sins.^[5]

Who was Melchizedek?  He was king of Salem.  The people of Salem were a wicked lot.  Melchizedek exercised, nevertheless, exercised faith.  He became the high priest.  Through his leadership his people repented and peach was established throughout the land.  He was called the prince of peace and ruled under his father. 

In contrast with the wicked people of Ammonihah, who had chosen Nehor as their model, the faithful were admonished by Alma to "humble [themselves] even as the people in the days of Melchizedek, who was also a high priest after this same order which I have spoken" (Alma 13:14). Whereas Nehor was a lying murderer and a promoter of priestcraft, Melchizedek was a man of "mighty faith" who "received the office of the high priesthood according to the holy order of God" (Alma 13:18). Whereas the name of Nehor brings to mind popular priests supported by money from the deceived masses (see Alma 1:3–6), Melchizedek "did preach repentance unto his people" and "did establish peace in the land in his days; therefore he was called the prince of peace, for he was the king of Salem" (Alma 13:18).^[6]

The phrase “ruled under his father” is an example of Hebraisms in the Bible.  Here, “under” means “instead of.”  So, Melchizedek ruled instead of his father.[7]

There were high priests both before and after Melchizedek; none were greater than he.[8]  The Lord explained to Joseph Smith, “There are, in the church, two priesthoods, namely, the Melchizedek and Aaronic, including the Levitical Priesthood. Why the first is called the Melchizedek Priesthood is because Melchizedek was such a great high priest. Before his day it was called the Holy Priesthood, after the Order of the Son of God. But out of respect or reverence to the name of the Supreme Being, to avoid the too frequent repetition of his name, they, the church, in ancient days, called that priesthood after Melchizedek, or the Melchizedek Priesthood” (D&C 107:1-4).

For Alma, Melchizedek was a great high priest who took upon him the high priesthood forever after the order of the Son that Alma has described. Melchizedek's people were wicked, but through repentance, they became humble and were taught by certain ordinances how to look forward on the Son of God for a remission of sins. In this way, Melchizedek established peace in the land of Salem, where he ruled under his father.

Having taught them these things, Alma called upon the people to repent now.  “I made haste, and delayed not to keep thy commandments” (Psalms 119:60). “Blessed are those servants, whom the lord when he cometh shall find watching: verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them” (Luke 12:37).

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[1] “And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God. And he blessed him, and said, Blessed be Abram of the most high God, possessor [OR creator]of heaven and earth: And blessed be the most high God, which hath delivered thine enemies into thy hand.  And he gave him tithes of all” (Genesis 14:18-20).

[2] The law of tithing, as understood today, had not been given to the Church previous to this revelation.  The term "tithing" in the prayer just quoted and in previous revelations (64:23; 85:3; 97:11) had meant not just one–tenth, but all free–will offerings, or contributions, to the Church funds.  The Lord had previously given to the Church the law of consecration and stewardship of property, which members (chiefly the leading elders) entered into by a covenant that was to be everlasting.  Because of failure on the part of many to abide by this covenant, the Lord withdrew it for a time, and gave instead the law of tithing to the whole Church.  The Prophet asked the Lord how much of their property he required for sacred purposes.  The answer was this revelation (D&C 119:Heading).

[3] Revelation, Reason, and Faith – Genesis 15 in Light of the Restoration, David Rolph Seely, Maxwell Institute, accessed April 25, 2015.

[4] Tithing: A Privilege, Elder Ronald E. Poelman, April 1998 General Conference.

[5] “And those priests were ordained after the order of his Son, in a manner that thereby the people might know in what manner to look forward to his Son for redemption” (Alma 13:2).

[6] The Temple in Time and Eternity – Conflicting Orders: Alma and Amulek in Ammonihah, Thomas R. Valletta, Maxwell Institute, accessed April 25, 2015.

[7] One Small Step, Reviewed by John A. Tvedtnes and Matthew Roper, Maxwell Institute, accessed April 25, 2015.

[8] “Yea, and behold I say unto you, that Abraham not only knew of these things, but there were many before the days of Abraham who were called by the order of God; yea, even after the order of his Son; and this that it should be shown unto the people, a great many thousand years before his coming, that even redemption should come unto them” (Helaman 8:18).

Alma 13:6-13

6 And thus being called by this holy calling, and ordained unto the high priesthood of the holy order of God, to teach his commandments unto the children of men, that they also might enter into his rest—

7 This high priesthood being after the order of his Son, which order was from the foundation of the world; or in other words, being without beginning of days or end of years, being prepared from eternity to all eternity, according to his foreknowledge of all things—

8 Now they were ordained after this manner—being called with a holy calling, and ordained with a holy ordinance, and taking upon them the high priesthood of the holy order, which calling, and ordinance, and high priesthood, is without beginning or end—

9 Thus they become high priests forever, after the order of the Son, the Only Begotten of the Father, who is without beginning of days or end of years, who is full of grace, equity, and truth.  And thus it is.  Amen.

10  Now, as I said concerning the holy order, or this high priesthood, there were many who were ordained and became high priests of God; and it was on account of their exceeding faith and repentance, and their righteousness before God, they choosing to repent and work righteousness rather than to perish;

11 Therefore they were called after this holy order, and were sanctified, and their garments were washed white through the blood of the Lamb.

12 Now they, after being sanctified by the Holy Ghost, having their garments made white, being pure and spotless before God, could not look upon sin save it were with abhorrence; and there were many, exceedingly great many, who were made pure and entered into the rest of the Lord their God.

13 And now, my brethren, I would that ye should humble yourselves before God, and bring forth fruit meet for repentance, that ye may also enter into that rest.

Alma 13:6-13

Alma continues to teach about the priesthood.

All who were called were ordained to the high priesthood after the holy order of God.  This priesthood is the Melchizedek Priesthood.  Little is known about Melchizedek.[1]

Paul wrote, “For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him; To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace; Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually” (Hebrews 7:1-3).[2]

Alma explains the priesthood is without beginning nor end.

Here we are left with the impression that there was a man, a king, with no father, mother, genealogy, beginning, or end. In Alma 13, we have an expanded discourse on Melchizedek and the clarification that Paul was not referring to a man but to the high priesthood: "This high priesthood being after the order of his Son, which order was from the foundation of the world; or in other words, being without beginning of days or end of years, being prepared from eternity to all eternity, according to his foreknowledge of all things" (Alma 13:7; italics added).^[3]

Those who were called to the priesthood received a holy calling and a holy ordinance in receiving the priesthood.  Those receiving the priesthood hold it forever.  The author of Hebrews wrote, “For every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins” (Hebrews 5:1) and “For every high priest is ordained to offer gifts and sacrifices: wherefore it is of necessity that this man have somewhat also to offer” (Hebrews 8:3).

John writes, “And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth … For the law was given by Moses, but grace and truth came by Jesus Christ” (John 1:14, 17).  Lehi told his family, “Wherefore, redemption cometh in and through the Holy Messiah; for he is full of grace and truth” (2 Nephi 2:6). “ It seems clear, at any rate, that Alma intended to connect God’s foreknowledge not with individual priests but with the “order of the Son” (Alma 13:9), painting a picture in which God prepared the priesthood in conjunction with the plan of redemption as one of the plan’s key mechanisms for salvation.”^[4]

Many who were ordained to the high priesthood were ordained because of their “exceeding” faith and righteousness before God.  They chose repentance and righteousness.

… Alma the Younger could teach in the next generation that “many” men (and perhaps any man) could be ordained to the high priesthood so long as they were exceedingly faithful, repentant, and righteous before God (see Alma 13:10). These factors indicate movement in Nephite society toward a less centrally structured and more individualistic polity. The initial decision in this direction made by King Benjamin was a strong step taken by a strong leader: only an effective and powerful leader could have made such a change that would have favored the populist poor and would have probably unsettled members of the upper class.[5]

Those where were called were sanctified by the Lord.  “And Moses took of the anointing oil, and of the blood which was upon the altar, and sprinkled it upon Aaron, and upon his garments, and upon his sons, and upon his sons' garments with him; and sanctified Aaron, and his garments, and his sons, and his sons' garments with him” (Leviticus 8:30) and “That by reason of transgression cometh the fall, which fall bringeth death, and inasmuch as ye were born into the world by water, and blood, and the spirit, which I have made, and so became of dust a living soul, even so ye must be born again into the kingdom of heaven, of water, and of the Spirit, and be cleansed by blood, even the blood of mine Only Begotten; that ye might be sanctified from all sin, and enjoy the words of eternal life in this world, and eternal life in the world to come, even immortal glory; For by the water ye keep the commandment; by the Spirit ye are justified, and by the blood ye are sanctified” (Moses 6:59-60).

Here again we see the emphasis on our garments being washed with the blood of Christ.  Nephi saw the original twelve.  “And these twelve ministers whom thou beholdest shall judge thy seed.  And, behold, they are righteous forever; for because of their faith in the Lamb of God their garments are made white in his blood” (1 Nephi 12:10).

Alma had emphasize this principle to the church in Zarahemla.

“I say unto you, ye will know at that day that ye cannot be saved; for there can no man be saved except his garments are washed white; yea, his garments must be purified until they are cleansed from all stain, through the blood of him of whom it has been spoken by our fathers, who should come to redeem his people from their sins. And now I ask of you, my brethren, how will any of you feel, if ye shall stand before the bar of God, having your garments stained with blood and all manner of filthiness? Behold, what will these things testify against you? Behold will they not testify that ye are murderers, yea, and also that ye are guilty of all manner of wickedness? Behold, my brethren, do ye suppose that such an one can have a place to sit down in the kingdom of God, with Abraham, with Isaac, and with Jacob, and also all the holy prophets, whose garments are cleansed and are spotless, pure and white?  I say unto you, Nay; except ye make our Creator a liar from the beginning, or suppose that he is a liar from the beginning, ye cannot suppose that such can have place in the kingdom of heaven; but they shall be cast out for they are the children of the kingdom of the devil.  And now behold, I say unto you, my brethren, if ye have experienced a change of heart, and if ye have felt to sing the song of redeeming love, I would ask, can ye feel so now? Have ye walked, keeping yourselves blameless before God?  Could ye say, if ye were called to die at this time, within yourselves, that ye have been sufficiently humble?  That your garments have been cleansed and made white through the blood of Christ, who will come to redeem his people from their sins?” (Alma 5:21-27).

The Savior taught the Nephites the same principle.  “And no unclean thing can enter into his kingdom; therefore nothing entereth into his rest save it be those who have washed their garments in my blood, because of their faith, and the repentance of all their sins, and their faithfulness unto the end. Now this is the commandment: Repent, all ye ends of the earth, and come unto me and be baptized in my name, that ye may be sanctified by the reception of the Holy Ghost, that ye may stand spotless before me at the last day” (3 Nephi 27:19-20).

After having their garments made white, they abhorred sin.  “Mormon explains that rest in the kingdom of God is given to those who perform the labor of mortality, that of conquering the enemy of all righteousness (see Moroni 9:6). Those who complete this great labor² of the probationary period, repentance, become pure and rest from their labors with God (see Alma 13:10–12). Thus the idea of the rest of God summarizes all the blessings of choosing righteousness.”^[6]

Alma called upon the Ammonihahites to humble themselves before God.  Repent of their sins so they may enter into the rest of God.

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[1] Melchizedek. King of Righteousness.  A notable prophet and leader who lived about 2000 B.C.  He is called the king of Salem (Jerusalem), king of peace, and "priest of the most High God."  Unfortunately, information concerning him in the Bible is relatively scarce, being limited to Gen. 14:18–20; Heb. 5:6; 7:1–3.  Mention of the priesthood of Melchizedek is given in several other instances, primarily in Psalms and in Hebrews.  However, latter-day revelation gives us much more about him and his priesthood (see JST Gen. 14:17–40; JST Heb. 7:1–3; Alma 13:14–19; D&C 84:14; 107:1–4).  From these sources we realize something of the greatness of this prophet and the grandeur of his ministry.  See also Jebus; Jerusalem; Melchizedek Priesthood. (Bible Dictionary | M Melchizedek:Entry).

[2] JST, Hebrews 7:3 (compare Hebrews 7:3)

(The holy priesthood after the order of the Son of God is without father or mother and has neither a beginning nor an end of days.)

 3. For this Melchizedek was ordained a priest after the order of the Son of God, which order was without father, without mother, without descent, having neither beginning of days, nor end of life. And all those who are ordained unto this priesthood are made like unto the Son of God, abiding a priest continually.

[3] The Book of Mormon, an Interpretive Guide to the New Testament, Dennis Largey, Maxwell Institute, accessed April 23, 2015.

[4] Untangling Alma 13:3, Kimberly M. Berkey, Maxwell Institute, accessed April 23, 2015.

[5] Pressing Forward with the Book of Mormon – Democratizing Forces in King Benjamin's Speech, Maxwell Institute, accessed April 23, 2015.

[6] The Way of Life and the Way of Death in the Book of Mormon, Mack C. Stirling, Maxwell Institute, accessed April 23, 2015.

Alma 13:1-5

Chapter 13

Men are called as high priests because of their exceeding faith and good works—They are to teach the commandments—Through righteousness they are sanctified and enter into the rest of the Lord—Melchizedek was one of these—Angels are declaring glad tidings throughout the land—They will reveal the actual coming of Christ. About 82 B.C.

1 AND again, my brethren, I would cite your minds forward to the time when the Lord God gave these commandments unto his children; and I would that ye should remember that the Lord God ordained priests, after his holy order, which was after the order of his Son, to teach these things unto the people.

2 And those priests were ordained after the order of his Son, in a manner that thereby the people might know in what manner to look forward to his Son for redemption.

3 And this is the manner after which they were ordained—being called and prepared from the foundation of the world according to the foreknowledge of God, on account of their exceeding faith and good works; in the first place being left to choose good or evil; therefore they having chosen good, and exercising exceedingly great faith, are called with a holy calling, yea, with that holy calling which was prepared with, and according to, a preparatory redemption for such.

4 And thus they have been called to this holy calling on account of their faith, while others would reject the Spirit of God on account of the hardness of their hearts and blindness of their minds, while, if it had not been for this they might have had as great privilege as their brethren.

5 Or in fine, in the first place they were on the same standing with their brethren; thus this holy calling being prepared from the foundation of the world for such as would not harden their hearts, being in and through the atonement of the Only Begotten Son, who was prepared—

Alma 13:1-5

Alma continues.  God gave commandments to us.  He ordained priests.  After reciting priesthood heritage, the Lord told Joseph Smith, “Which priesthood continueth in the church of God in all generations, and is without beginning of days or end of years. And the Lord confirmed a priesthood also upon Aaron and his seed, throughout all their generations, which priesthood also continueth and abideth forever with the priesthood which is after the holiest order of God. And this greater priesthood administereth the gospel and holdeth the key of the mysteries of the kingdom, even the key of the knowledge of God” (D&C 84:17-19).

The blessings to back to Abraham.  “And I will make of thee a great nation, and I will bless thee above measure, and make thy name great among all nations, and thou shalt be a blessing unto thy seed after thee, that in their hands they shall bear this ministry and Priesthood unto all nations … And I will bless them that bless thee, and curse them that curse thee; and in thee (that is, in thy Priesthood) and in thy seed (that is, thy Priesthood), for I give unto thee a promise that this right shall continue in thee, and in thy seed after thee (that is to say, the literal seed, or the seed of the body) shall all the families of the earth be blessed, even with the blessings of the Gospel, which are the blessings of salvation, even of life eternal” (Abraham 2:9, 11).

The priests were ordained after the order of the Son.  “Why the first is called the Melchizedek Priesthood is because Melchizedek was such a great high priest. Before his day it was called the Holy Priesthood, after the Order of the Son of God. But out of respect or reverence to the name of the Supreme Being, to avoid the too frequent repetition of his name, they, the church, in ancient days, called that priesthood after Melchizedek, or the Melchizedek Priesthood” (D&C 107:2-4).

Those who were called were ordained and prepared in the preexistence.  “In Alma 13:3, Alma uses the phrases ‘from the foundation of the world’ and ‘in the first place’ to refer to premortal events. He speaks in particular of certain people receiving a calling into the holy order.¹ To understand more about the holy order, we have to understand the house of Israel and its organization in the premortal world.”^[1]

They had the choice between good and evil and chose good.  They exercised faith in their calling.  “Even before to they were born, they, with many others, received their first lessons in the world of spirits and were prepared come forth in the due time of the Lord to labor in his vineyard for the salvation of the souls of men” (D&C 138:56).

From [Alma 13:3] we learn that ordinations to the priesthood in mortality are a result of (1) preparation of the individual in premortality (given that the "world" was "founded" before it was physically created), (2) faith and good works, (3) choices of good over evil, (4) the opportunity to exercise faith, and (5) the provision of redemption. It follows that these stipulations are part of a plan that was conceived before the earth was created, even a plan to direct the creation of the earth and the course of its inhabitants.^[2] 

Those who fulfill holy callings accepted the call from God.  “Behold it was by faith that they of old were called after the holy order of God” (Ether 12:10).

However, some rejected the Spirit of God.  Their hearts were hardened and they were blind to the call. 

“For the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them” (Acts 28:27).

“And he said unto them, Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables: That seeing they may see, and not perceive; and hearing they may hear, and not understand; lest at any time they should be converted, and their sins should be forgiven them” (Mark 4:11-12).

“Wo unto the blind that will not see; for they shall perish also” (2 Nephi 9:32).

“For behold, the Lord hath poured out upon you the spirit of deep sleep.  For behold, ye have closed your eyes, and ye have rejected the prophets; and your rulers, and the seers hath he covered because of your iniquity” (2 Nephi 27:5).

Of course, as people do in this world, the maturing spirits in the premortal world advanced at different rates and to different levels of spirituality, though Alma says that they were initially on the same standing with each other (Alma 13:5); that is, they had equal opportunity to advance, but some rejected the Spirit of God "on account of the hardness of their hearts and blindness of their minds" (Alma 13:4) and did not make the progress that would have given them the privilege of entering the holy order.^[3]

Before we came to Earth, we were all equal in the site of our Heavenly Father.  “For there is no respect [GR partiality] of persons with God” (Romans 2:11).  We all are given the opportunity to partake of God’s goodness. “Behold, hath the Lord commanded any that they should not partake of his goodness?  Behold I say unto you, Nay; but all men are privileged the one like unto the other, and none are forbidden” (2 Nephi 26:28).

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[1] Alma the Younger Covenants with the Fathers (Part 1), M. Catherine Thomas, Maxwell Institute, accessed April 21, 2015.

[2] Echoes and Evidences of the Book of Mormon – From a Convert's Viewpoint, Alison V.P. Coutts, Maxwell Institute, accessed April 21, 2015.

[3] Alma the Younger Covenants with the Fathers (Part 1), M. Catherine Thomas, Maxwell Institute, accessed April 21, 2015.

Alma 12:26-37

26 And now behold, if it were possible that our first parents could have gone forth and partaken of the tree of life they would have been forever miserable, having no preparatory state; and thus the plan of redemption would have been frustrated, and the word of God would have been void, taking none effect.

27 But behold, it was not so; but it was appointed unto men that they must die; and after death, they must come to judgment, even that same judgment of which we have spoken, which is the end.

28 And after God had appointed that these things should come unto man, behold, then he saw that it was expedient that man should know concerning the things whereof he had appointed unto them;

29 Therefore he sent angels to converse with them, who caused men to behold of his glory.

30 And they began from that time forth to call on his name; therefore God conversed with men, and made known unto them the plan of redemption, which had been prepared from the foundation of the world; and this he made known unto them according to their faith and repentance and their holy works.

31 Wherefore, he gave commandments unto men, they having first transgressed the first commandments as to things which were temporal, and becoming as Gods, knowing good from evil, placing themselves in a state to act, or being placed in a state to act according to their wills and pleasures, whether to do evil or to do good—

32 Therefore God gave unto them commandments, after having made known unto them the plan of redemption, that they should not do evil, the penalty thereof being a second death, which was an everlasting death as to things pertaining unto righteousness; for on such the plan of redemption could have no power, for the works of justice could not be destroyed, according to the supreme goodness of God.

33 But God did call on men, in the name of his Son, (this being the plan of redemption which was laid) saying: If ye will repent and harden not your hearts, then will I have mercy upon you, through mine Only Begotten Son;

34 Therefore, whosoever repenteth, and hardeneth not his heart, he shall have claim on mercy through mine Only Begotten Son, unto a remission of his sins; and these shall enter into my ^crest.

35 And whosoever will harden his heart and will do iniquity, behold, I swear in my wrath that he shall not enter into my rest.

36 And now, my brethren, behold I say unto you, that if ye will harden your hearts ye shall not enter into the rest of the Lord; therefore your iniquity provoketh him that he sendeth down his wrath upon you as in the first provocation, yea, according to his word in the last provocation as well as the first, to the everlasting destruction of your souls; therefore, according to his word, unto the last death, as well as the first.

37 And now, my brethren, seeing we know these things, and they are true, let us repent, and harden not our hearts, that we provoke not the Lord our God to pull down his wrath upon us in these his second commandments which he has given unto us; but let us enter into the rest of God, which is prepared according to his word.

Alma 12:26-37

Alma continues his answer to Antoniah. 

Had Adam and Eve been able to partake of the fruit of the tree of life, they would have lived forever in their sins.  Speaking to his brethren, Nephi told them, “And I said unto them: It was a representation of the tree of life … And I said unto them that it was an awful gulf, which separated the wicked from the tree of life, and also from the saints of God … Wherefore, the wicked are rejected from the righteous, and also from that tree of life, whose fruit is most precious and most desirable above all other fruits; yea, and it is the greatest of all the gifts of God. And thus I spake unto my brethren.  Amen” (Nephi 15:22, 28, 36). 

Lehi taught, “And to bring about his eternal purposes in the end of man, after he had created our first parents, and the beasts of the field and the fowls of the air, and in fine, all things which are created, it must needs be that there was an opposition; even the forbidden fruit in opposition to the tree of life; the one being sweet and the other bitter” (2 Nephi 2:15).

Alma would later teach, “And thus, if ye will not nourish the word, looking forward with an eye of faith to the fruit thereof, ye can never pluck of the fruit of the tree of life” (Alma 32:40).

This would have frustrated the plan of salvation.  God’s word would have been invalid. “For it is expedient that an atonement should be made; for according to the great plan of the Eternal God there must be an atonement made, or else all mankind must unavoidably perish; yea, all are hardened; yea, all are fallen and are lost, and must perish except it be through the atonement which it is expedient should be made” (Alma 34:9).

Man is supposed to die. “And as it is appointed unto men once to die, but after this the judgment” (Hebrews 9:27).  And, when we die we all must stand before God and be judged.

“He shall call to the heavens from above, and to the earth, that he may judge his people” (Psalms 50:4).

“I said in mine heart, God shall judge the righteous and the wicked: for there is a time there for every purpose and for every work” (Ecclesiastes 3:17).

“I said in mine heart, God shall judge the righteous and the wicked: for there is a time there for every purpose and for every work” (Ecclesiastes 3:17).

“He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day” (John 12:48).

“Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead” (Acts 17:31).

Alma showed that what he and Amulek were teaching was indeed consistent with the scripture that Antionah questioned and with the assertion that mortality is a preparatory state given in order to repent and prepare for the judgment and resurrection. Nothing in this scripture nor in what Alma and Amulek were teaching was inconsistent with the plan and justice of God.^[1]

All these things were appointed to happen, but man needed to know about these things.  Angels were sent to converse with man and present God’s Message.

“Wherefore, by the ministering of angels, and by every word which proceeded forth out of the mouth of God, men began to exercise faith in Christ; and thus by faith, they did lay hold upon every good thing; and thus it was until the coming of Christ … And the office of their ministry is to call men unto repentance, and to fulfil and to do the work of the covenants of the Father, which he hath made unto the children of men, to prepare the way among the children of men, by declaring the word of Christ unto the chosen vessels of the Lord, that they may bear testimony of him” (Moroni 7:25, 31).

“But, behold, I say unto you that I, the Lord God, gave unto Adam and unto his seed, that they should not die as to the temporal death, until I, the Lord God, should send forth angels to declare unto them repentance and redemption, through faith on the name of mine Only Begotten Son” (D&C 29:42).

The substantive portion of the sermon (Alma 12:12—27) describes the judgment of God and tells how man can avert a second death through obedience to a new set of commandments. According to Alma's exposition, the fall of mankind was prefigured by Adam violating a first set of commandments (Alma 12:22); thus men must die in order to come to judgment (Alma 12:24). Messengers (i.e., “angels,” Alma 12:29) were then sent, and God conversed with men, making known the plan of mercy through the Son (Alma 12:29).[2]

As angels visited earth, they taught the plan of redemption.

“Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved” (Acts 4:12).

“For as in Adam all die, even so in Christ shall all be made alive” (1 Corinthians 15:22).

“And being made perfect, he became the author of eternal salvation unto all them that obey him” (Hebrews 5:9).

“For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit” (1 Peter 4:6).^[3]

“My little children, these things write I unto you, that ye sin not.  And if any man sin, we have an advocate [GR intercessor, helper, comforter] with the Father, Jesus Christ the righteous” (1 John 2:1).^[4]

“And the Messiah cometh in the fulness of time, that he may redeem the children of men from the fall.  And because that they are redeemed from the fall they have become free forever, knowing good from evil; to act for themselves and not to be acted upon, save it be by the punishment of the law at the great and last day, according to the commandments which God hath given” (2 Nephi 2:26).

“For as death hath passed upon all men, to fulfil the merciful plan of the great Creator, there must needs be a power of resurrection, and the resurrection must needs come unto man by reason of the fall; and the fall came by reason of transgression; and because man became fallen they were cut off from the presence of the Lord … O how great the plan of our God!  For on the other hand, the paradise of God must deliver up the spirits of the righteous, and the grave deliver up the body of the righteous; and the spirit and the body is restored to itself again, and all men become incorruptible, and immortal, and they are living souls, having a perfect knowledge like unto us in the flesh, save it be that our knowledge shall be perfect” (2 Nephi 9:6, 13).

The plan had been adopted in the preexistence, before the creation.  It was revealed to man through his faith, repentance, and holy works.  “And that which fell among thorns are they, which, when they have heard, go forth, and are choked with cares and riches and pleasures of this life, and bring no fruit to perfection. But that on the good ground are they, which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience” (Luke 8:14-15).

The Ways of Life and Death[5]

This chart illustrates the concise but thorough discourse of Alma, the Younger, as he explains the ways of life and death to the people of Ammonihah (see Alma 12:31-37).  Alma’s explanation of the first death can be applied to three different situations:  Adam and Eve’s transgression in the Garden of Eden, Israel’s disobedience to the Law of Moses in the wilderness, and personal sin.

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[1] The Temple in Time and Eternity – Conflicting Orders: Alma and Amulek in Ammonihah, Thomas R. Valetta, Maxwell Institute, accessed April 18, 2015.

[2] The Melchizedek Material in Alma 13:13—19, John W. Welch, Maxwell Institute, accessed April 18, 2015.

[3] “Because of this, is the gospel preached to them who are dead, that they might be judged according to men in the flesh, but live in the spirit according to the will of God” (JST 1 Peter 4:6).

[4] “But if any man sin and repent, we have an advocate with the Father, Jesus Christ the righteous” (JST 1 John 2:1).

[5] Charting the Book of Mormon, John W. Welch and J. Gregory Welch, Chart 73.