2 Nephi 25:15-19

Nephi(1) prophesied that, after the crucifixion and resurrection of Christ, Jerusalem would be destroyed once more.  He continues:

15  Wherefore, the Jews shall be scattered among all nations; yea, and also Babylon shall be destroyed; wherefore, the Jews shall be scattered by other nations.

16  And after they have been scattered, and the Lord God hath scourged them by other nations for the space of many generations, yea, even down from generation to generation until they shall be persuaded to believe in Christ, the Son of God, and the atonement, which is infinite for all mankind—and when that day shall come that they shall believe in Christ, and worship the Father in his name, with pure hearts and clean hands, and look not forward any more for another Messiah, then, at that time, the day will come that it must needs be expedient that they should believe these things.

17  And the Lord will set his hand again the second time to restore his people from their lost and fallen state.  Wherefore, he will proceed to do a marvelous work and a wonder among the children of men.

2 Nephi 25:15-17 (Emphasis mine)

After the destruction of Jerusalem, the Jews will be scattered among all nations.  They will also be scourged by the nations for many generations.  Yet, the day will come when the Jews will accept Christ and no longer look for the Messiah, knowing that Christ is their Messiah.

Terrence Szink describes events after Christ’s crucifixion and resurrection.

“Because of this wickedness, vengeance was swift in coming. According to Nephi, ‘the Jews shall be scattered among all nations; yea, and also Babylon shall be destroyed; wherefore, the Jews shall be scattered by other nations’ (2 Nephi 25:15). The Jewish historian Josephus described in graphic detail the Roman siege and capture of Jerusalem. Jesus, while prophesying of this destruction, identified the era as days of vengeance: ‘For these be the days of vengeance, that all things which are written may be fulfilled’ (Luke 21:22, emphasis added).” [1] (Unless noted, emphasis mine)

Nephi(1) tells us in verse 17 that the Jews will be restored  from their lost and fallen state, that there will be a gathering of the Jews back in the land of their inheritance. 

Verse 15 gives us a simple example of chiasmus[2] in the Book of Mormon. 

A  Wherefore, the Jews shall be scattered among all nations;

    B  yea, and also Babylon shall be destroyed;

A’ wherefore, the Jews shall be scattered by other nations.

In this example, we see a direct repetition of line A in line A’. 

We will see another example of chiasmus in the next two verses.

18  Wherefore, he shall bring forth his words unto them, which words shall judge them at the last day, for they shall be given them for the purpose of convincing them of the true Messiah, who was rejected by them; and unto the convincing of them that they need not look forward any more for a Messiah to come, for there should not any come, save it should be a false Messiah which should deceive the people; for there is save one Messiah spoken of by the prophets, and that Messiah is he who should be rejected of the Jews.

19  For according to the words of the prophets, the Messiah cometh in six hundred years from the time that my father left Jerusalem; and according to the words of the prophets, and also the word of the angel of God, his name shall be Jesus Christ, the Son of God.

2 Nephi 25:18-19 (Emphasis mine)

The word of Christ shall be brought to the Jews for the purpose of convincing them that He is the true Messiah.  No other Messiah will come.  If one claims to be the Messiah, he is a false Messiah.  There is only one Messiah spoken of by the prophets – Jesus Christ.

He will come 600 years after Lehi and company left Jerusalem.  This is according to the prophets and angel who told Nephi(1) that the Messiah’s name will be Jesus Christ.

Terryl Givens explains the importance of Christology in the Book of Mormon. 

“Christology in the Book of Mormon is not an occasional intrusion, but the narrative backbone of the story and the dramatic point of orientation. All of Book of Mormon history, in other words, pivots on the moment of Christ's coming … Book of Mormon prophets even establish their chronology around his coming: Logic would dictate that dating ‘Before Christ’ can only occur from the perspective of a people living in the ‘Anni Domini.’ But Nephi states and twice reaffirms that their departure from the Old World to the New occurs ‘six hundred years’ before his birth (1 Nephi 10:4; 19:8; 2 Nephi 25:19).” [3] (Emphasis mine)

As mentioned earlier, verses 18-19 give us another example of chiasmus in the Book of Mormon.

David Sloan explains.

“Part of the convincing intended by Nephi is that Jesus Christ is the one true Messiah. He accomplished this by first establishing that there is only one Messiah and by then leading us from that Messiah to Christ through a progression of thought. Messiah next occurs six times in two verses (see 2 Nephi 25:18—19). These verses evidence some chiasticity…

“A Wherefore, he shall bring forth his words unto them, which
words shall judge them at the last day,

B for they shall be given them for the purpose of convincing them of the true Messiah, who was rejected by them;

C and unto the convincing of them

D that they need not look forward any more for a Messiah

E to  come,
E' for there should not any come,

D' save it should be a false Messiah

C' which should deceive the people;

B' for there is save one Messiah spoken of by the prophets, and
that Messiah is he who should be rejected of the Jews.

A' For according to the words of the prophets, the Messiah cometh
in six hundred years from the time that my father left Jerusalem.

“… The conclusion of the repetition of Messiah in this chiasm marks a turning point in Nephi's writings. After verse 19, Nephi used the title Messiah only one more time on the small plates (see 2 Nephi 26:3). In contrast, beginning in 2 Nephi 25:19, Nephi's focus shifted to the name Christ. Although Christ appears only eight times prior to this point, beginning with verse 19 the name occurs sixteen times in thirteen verses, and an additional twenty-nine times thereafter in the remainder of 2 Nephi.” [4] (Emphasis mine)

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[1] The Vision of Enoch: Structure of a Masterpiece, Terrence L. Szink,  Provo, Utah: Maxwell Institute, accessed December 23, 2011.

[2] A rhetorical or literary figure in which words, grammatical constructions, or concepts are repeated in reverse order, in the same or a modified form; e.g. ‘Poetry is the record of the best and happiest moments of the happiest and best minds.’ ( Definition found in Google dictionary.)

[3] Joseph Smith's American Bible: Radicalizing the Familiar, Terryl L. Givens, Provo, Utah: Maxwell Institute, accessed December 23, 2011.

[4] Nephi's Convincing of Christ through Chiasmus: Plain and Precious Persuading from a Prophet of God, David E. Sloan, Provo, Utah: Maxwell Institute, accessed December 23, 2011.

Alma 13:10-19

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.

Alma 13:10-12 (Emphasis mine)

Alma(2) continues teaching the people and Zeezrom about those who were ordained and became high priests through the exceeding faith, repentance, and righteousness.  They chose to repent and work righteousness rather than perish. 

We see Alma(2) continuing the concept of garments being ”washed white through the blood of the Lamb.”  Washing represented forgiveness, purity, and righteousness.  Those whose garments were washed white among those most holy.  They could not look upon sin in any form without being repulsed by it.

6  For to be carnally minded is death; but to be spiritually minded is life and peace.

Romans 8:6 (Emphasis mine)

22 But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith,

Galatians 5:22 (Emphasis mine)

John Welch commented: 

“Thereby the candidates became ‘high priests forever, after the order of the Son’ (Alma 13:9). Following these preparations, and after making a choice to work righteousness rather than to perish (Alma 13:10), the candidate was sanctified by the Holy Ghost, his garments were washed white, and he ‘entered into the rest of the Lord’ (Alma 13:12).” [1] (Emphasis mine)

Thomas Valletta wrote:

“As with all prophets before and after the meridian of time, Melchizedek is a type of Jesus Christ. He was called ‘the prince of peace’ (Alma 13:18) as a type of the Prince of Peace. As righteous as Melchizedek was—and, as Alma declared, ‘none were greater’ (Alma 13:19)—Jesus Christ, not Melchizedek, is the righteous one. Alma made it clear through his teaching that while Melchizedek was an excellent example, those who enter into the holy order are ‘washed white through the blood of the Lamb’ (Alma 13:11). The ordinances of the holy order were given in such a manner ‘that thereby the people might look forward on the Son of God’ (Alma 13:16).” [2] (Emphasis mine)

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.

14  Yea, humble yourselves even as the people in the days of Melchizedek, who was also a high priest after this same order which I have spoken, who also took upon him the high priesthood forever.

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.

Alma 13:13-19 (Emphasis mine)

Alma(2) calls on the people to humble themselves, to repent, and be worthy to enter into the rest of God.

He encourages them to be humble as the people were in the days of Melchizedek.  He reminds them that the ordinances given were done so that people might look forward to the Son of God, knowing that they would receive forgiveness of their sins.

Alma(2)’s discussion of Melchizedek is important because we learn more about Melchizedek.  Let’s look at what we’ve learned.

“Then he tells about Melchizedek and his people. These people were as bad as they could be, yet they were saved. What this shows us is that it is possible, making all eligible for judgment. If it is possible for the most wicked to become righteous, as Jeremiah says, then we are all responsible for not becoming righteous. Don't say you ‘have stepped in too far, that wade no more would be as tedious as go o'er.’ “ [3]    (Emphasis mine)

“In Alma 13:14—19 is found a discourse upon Melchizedek, the great high priest mentioned in Genesis 14. Not only is Melchizedek accepted as an individual to whom Abraham paid tithes (cf. Genesis 14:20), but he is accepted as one of the greatest spiritual characters who ever lived. Details are given of him which are not found in our present Old Testament.” [4] (Emphasis mine)

“Following this introductory explanation, Alma expounds upon the Nephite procedure through which the ordinances of the priesthood were received (see Alma 13:16) and how men might choose between obeying the Lord's commandments and thereby ‘enter[ing] into the rest of the Lord’ (Alma 13:16), or rebelliously disobeying him and suffering death. The Nephite ordination was a symbolic ritual, since it was performed "in a manner that thereby the people might know in what manner to look forward to his Son for redemption" (Alma 13:2)…

“Alma's text is interpretively independent. His perspective provides unique meanings: Where Genesis begins by simply describing powerful earthly kings meeting humbly before this righteous man of God (Genesis 14:17), Alma goes on to draw an express lesson on humility (Alma 13:13—14); where the Genesis text next speaks of Melchizedek blessing Abraham (Genesis 14:19), Alma next speaks of the ordinances whereby all people might be blessed (Alma 13:16); and where Genesis finally discusses the division of spoils and Abraham's forbearance (14:21—24), Alma concludes by expounding upon the wickedness of the people and their repentance led by Melchizedek's influence (Alma 13:17-18).” [5] (Emphasis mine)

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[1] The Melchizedek Material in Alma 13:13-19, John W. Welch, Provo, Utah: Maxwell Institute, accessed November 2, 2011.

[2] Conflicting Orders: Alma and Amulek in Ammonihah, Thomas R. Valletta, Provo, Utah: Maxwell Institute, accessed November 2, 2011.

[3] Lecture 49: Alma 12-14, Hugh W. Nibley, Provo, Utah: Maxwell Institute, accessed November 2, 2011.

[4] The Book of Mormon and the Problem of the Pentateuch, Sidney B. Sperry, Provo, Utah: Maxwell Institute, accessed November 2, 2011.

[5] The Melchizedek Material in Alma 13:13-19, John W. Welch, Provo, Utah: Maxwell Institute, accessed November 2, 2011.

Alma 22:1-14

We now return to Aaron’s ministry.

Chapter 22

Aaron teaches Lamoni's father about the creation, the fall of Adam, and the plan of redemption through Christ—The king and all his household are converted—How the land was divided between the Nephites and the Lamanites. About 90–77 B.C.

1  NOW, as Ammon was thus teaching the people of Lamoni continually, we will return to the account of Aaron and his brethren; for after he departed from the land of Middoni he was led by the Spirit to the land of Nephi, even to the house of the king which was over all the land save it were the land of Ishmael; and he was the father of Lamoni.

2  And it came to pass that he went in unto him into the king's palace, with his brethren, and bowed himself before the king, and said unto him: Behold, O king, we are the brethren of Ammon, whom thou hast delivered out of prison.

3  And now, O king, if thou wilt spare our lives, we will be thy servants.  And the king said unto them: Arise, for I will grant unto you your lives, and I will not suffer that ye shall be my servants; but I will insist that ye shall administer unto me; for I have been somewhat troubled in mind because of the generosity and the greatness of the words of thy brother Ammon; and I desire to know the cause why he has not come up out of Middoni with thee.

Alma 22:1-3 (Emphasis mine)

After Aaron and his group left Middoni, he went to the land of Nephi.  There he went before Lamoni’s father.  He made the same offer Ammon made – “We will be your servants.”

This time, the situation was different.  When Ammon went before Lamoni, he was unknown.  His offer was unexpected.  This was the best way for him to prove himself worthy of Lamoni’s trust.

Lamoni’s father – I want to pause for a moment.  We know Lamoni.  We will get to know Lamoni’s father.  Except for one thing.  We never learn his name.  I don’t know if Alma(2) didn’t record it or Mormon felt knowing his name was not that important.  Here we have a major character that is essential to the preaching and the gospel, and we just know him as Lamoni’s father.

Lamoni’s father was aware of what they were doing.  After trying to unsuccessful have Lamoni kill Ammon, and then his failed attempt to kill him, he became aware of the power of God.  He knew there was something different about Ammon, because his son was so loyal to him and Ammon was so loyal to his son.  He left with many questions.

This why it’s not surprising the king rejected Aaron’s offer to be his servant.  He knew Aaron had something he wanted to learn.  That’s what mattered to the King. 

He must have expected to Ammon because one of his first questions was where Ammon is.  Aaron explains.

4  And Aaron said unto the king: Behold, the Spirit of the Lord has called him another way; he has gone to the land of Ishmael, to teach the people of Lamoni.

5  Now the king said unto them: What is this that ye have said concerning the Spirit of the Lord?  Behold, this is the thing which doth trouble me.

6  And also, what is this that Ammon said—If ye will repent ye shall be saved, and if ye will not repent, ye shall be cast off at the last day?

Alma 22:4-6 (Emphasis mine)

Ammon was teaching the people of Lamoni.  That’s why he wasn’t there.  This answer satisfied the king because he begins his questions.

These questions are very similar to the questions Lamoni had for Ammon.  “What is this Spirit of the Lord?  What is this repent or be cast off?”  Two very important questions.

Hugh Nibley explains:

“Then he asked Aaron questions about the Spirit of the Lord, is there a God, etc. Remember, they are trying to establish a bridge with the Lamanites, who for hundreds of years had been going their own way and had their own version of the gospel. They had kept the Great Spirit, and they still have. They still believe all these things. It's a complex picture we have here. “ ^[i] (Emphasis mine)

7  And Aaron answered him and said unto him: Believest thou that there is a God?  And the king said: I know that the Amalekites say that there is a God, and I have granted unto them that they should build sanctuaries, that they may assemble themselves together to worship him.  And if now thou sayest there is a God, behold I will believe.

8  And now when Aaron heard this, his heart began to rejoice, and he said: Behold, assuredly as thou livest, O king, there is a God.

9  And the king said: Is God that Great Spirit that brought our fathers out of the land of Jerusalem?

10  And Aaron said unto him: Yea, he is that Great Spirit, and he created all things both in heaven and in earth.  Believest thou this?

11  And he said: Yea, I believe that the Great Spirit created all things, and I desire that ye should tell me concerning all these things, and I will believe thy words.

                         Alma 22:7-11 (Emphasis mine)

First we have to establish what we mean.  I quoted Hugh Nibley in an earlier post about the terms being used.[ii]  If I were asked by a Native American if I believe in the Great Spirit, my answer would be yes.  Even though we are using different terms, we are talking about the same Person.  We believe in the same Person.  We just call Him by different names.

When the king mentions the Amalekites believe in God and he allowed them to build their places of worship.  Then we see another powerful and great example of faith.  The king tells Aaron that “if now thou sayest there is a God, behold I will believe.” (verse 7).  Later, he tells Aaron that he wants him to teach him about “all these things, and I will believe thy words.” (verse 11).  He is ready to believe Aaron’s words.  He is satisfied he will hear the truth from Aaron and he know places his faith in Aaron’s words.  Here we see the beginnings of a testimony.

12  And it came to pass that when Aaron saw that the king would believe his words, he began from the creation of Adam, reading the scriptures unto the king—how God created man after his own image, and that God gave him commandments, and that because of transgression, man had fallen.

13  And Aaron did expound unto him the scriptures from the creation of Adam, laying the fall of man before him, and their carnal state and also the plan of redemption, which was prepared from the foundation of the world, through Christ, for all whosoever would believe on his name.

14  And since man had fallen he could not merit anything of himself; but the sufferings and death of Christ atone for their sins, through faith and repentance, and so forth; and that he breaketh the bands of death, that the grave shall have no victory, and that the sting of death should be swallowed up in the hopes of glory; and Aaron did expound all these things unto the king.

Alma 22:12-14 (Emphasis mine)

We see a Aaron following a similar approach to teaching the King as did Ammon.  He explained that through Adam, men fell.  We entered a carnal state. 

A plan was prepared that, through Christ, we would all obtain forgiveness of our sins through faith and repentance.  There is no way we can do this ourselves (see verse 14).  We can only obtain this through the atonement of Christ.

Noel Reynolds writes about the importance of these teachings.

“Teaching the Lamanites, Aaron began at the creation of Adam, using the scriptures to explain how man had fallen by disobeying the commandments of God and how God had prepared a plan of redemption through Christ: ‘And since man had fallen he could not merit anything of himself; but the sufferings and death of Christ atone for their sins, through faith and repentance, and so forth’ (Alma 22:14; cf. 22:12—13). As presented by the Nephite prophets, this ‘plan of salvation’ or ‘great plan of happiness’ provides the context for understanding the gospel of Jesus Christ and the reasons why men and women should believe and trust in him. Not only is he their creator, he is their redeemer, having provided a way by which they can be delivered from their sins.” [iii] (Emphasis mine)

 

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[i] Lecture 52: Alma 19-22, Hugh W. Nibley, Maxwell Institute, accessed September 18, 2011.

[ii] See Lecture 52: Alma 19-22, Hugh W. Nibley, Maxwell Institute, accessed September 18, 2011.

[iii] The True Points of My Doctrine, Noel B. Reynolds, Maxwell Institute, accessed September 18, 2011.

Alma 19:29-36

29  And it came to pass that she went and took the queen by the hand, that perhaps she might raise her from the ground; and as soon as she touched her hand she arose and stood upon her feet, and cried with a loud voice, saying: O blessed Jesus, who has saved me from an awful hell!  O blessed God, have mercy on this people!

30  And when she had said this, she [clapped] her hands, being filled with joy, speaking many words which were not understood; and when she had done this, she took the king, Lamoni, by the hand, and behold he arose and stood upon his feet.

31  And he, immediately, seeing the contention among his people, went forth and began to rebuke them, and to teach them the words which he had heard from the mouth of Ammon; and as many as heard his words believed, and were converted unto the Lord.

32  But there were many among them who would not hear his words; therefore they went their way.

Alma 19:29-32 (Emphasis mine)

We find a mistake in verse 30.  The published version says that the queen ”clasped her hands.”  This should have been “clapped.”  Checking the original manuscript, Royal Skousen wrote:

“The 1830 typesetter apparently interpreted Oliver Cowdery's spelling claped as missing an s, yet this spelling is simply the result of the scribes' tendency to not double consonants after a short vowel. Elsewhere, the text does refer to the more emotional clapping of hands (‘they clapped their hands for joy,’ in Mosiah 18:11), but never to clasping hands. In this second example, Oliver Cowdery also spelled clapped with a single p.” [1] (Emphasis mine)

The time had come to end the contention.  Abish went forward and took the queen  by the hand.  The queen stood up and began to praise Christ. 

She then took Lamoni by the hand and he stood.  Seeing the contention, he immediately rebuked the people, putting an end to their contentions.  He proceeded to preach the words of Ammon to the people, and many were converted; however, many exercised their free agency to ignore his words.  This is not an usual result.  John recorded:

37  ¶ But though he had done so many miracles before them, yet they believed not on him:

John 12:37 (Emphasis mine)

33  And it came to pass that when Ammon arose he also administered unto them, and also did all the servants of Lamoni; and they did all declare unto the people the selfsame thing—that their hearts had been changed; that they had no more desire to do evil.

34  And behold, many did declare unto the people that they had seen angels and had conversed with them; and thus they had told them things of God, and of his righteousness.

35  And it came to pass that there were many that did believe in their words; and as many as did believe were baptized; and they became a righteous people, and they did establish a church among them.

36  And thus the work of the Lord did commence among the Lamanites; thus the Lord did begin to pour out his Spirit upon them; and we see that his arm is extended to all people who will repent and believe on his name

Alma 19:33-36 (Emphasis mine)

After Ammon arose, he administered to the people and proclaimed that their hearts had changed, “they had no more desire to do evil.”  (verse 33)

This is a powerful and mighty change.  Here we have people who knew nothing about the gospel.  Hearing and accepting Ammon’s words gave them a unique experience – to be taught by heavenly messengers. 

We have another example of this mighty change among the people.  This occurred among the Nephites after King Benjamin’s powerful sermon.  The scriptures tell us that:

2  And they all cried with one voice, saying: Yea, we believe all the words which thou hast spoken unto us; and also, we know of their surety and truth, because of the Spirit of the Lord Omnipotent, which has wrought a mighty change in us, or in our hearts, that we have no more disposition to do evil, but to do good continually.

Mosiah 5:2 (Emphasis mine)

This is also an important event in Book of Mormon history.  Hugh Nibley writes:

“Here we reach a critical point in Book of Mormon history. From this time on the Lamanites start going up in virtue, and the Nephites start going down. The Lamanites become the virtuous people now. It's a very strong trend we see from here on. This critical moment in history is the turning point.  It had to be, and the only way such a thing could happen would have to be by another Pentecost, by an eruption of the spirit…

“The big shift begins here in the Book of Mormon where the Lamanites begin to get a break. We talked about mixing races; from now on you're not going to be able to distinguish them at all. Many said ‘they had seen angels and had conversed with them . . . and as many as did believe were baptized; and they became a righteous people, and they did establish a church among them. And thus the work of the Lord did commence among the Lamanites.’ That's why this thing is so sensational, so very striking. The work of the Lord begins among the Lamanites. The moral of that, says Mormon, is ‘that his arm is extended to all people who will repent and believe on his name.’ “ [2] (Emphasis mine)

In closing, I would like to share some comments from James Faulconer.  Sharing his love of the Book of Mormon, he wrote:

“Though it was a while in coming, my experience with the Book of Mormon is that, as much or more than any other scriptural work, it opens the opportunity for me to enjoy an experience with the Spirit, an experience in which I learn not only the content of the Book of Mormon, but, more important, what it means to be a saint, a person who desires to be holy, who desires to be like the Savior, Jesus Christ. Reading the Book of Mormon gives me a chance to hear the call of the Spirit, to have, at least for a while, my desires purified, to have ‘no more desire to do evil’ (Alma 19:33). The Book of Mormon straightforwardly directs me along the path I started on when was baptized, and that is why I love it.” [3]  (Emphasis mine)

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[1] The Systematic Text of the Book of Mormon, Royal Skousen, Maxwell Institute, accessed September 11, 2011.

[2] Lecture 52: Alma 19-22, Hugh W. Nibley, Maxwell Institute, accessed September 11, 2011.

[3] With Real Intent, James E. Faulconer, Maxwell Institute, accessed September 11, 2011.