Alma 53:14-23

The Ammonites were ready to break their covenant and take up arms to defend the Nephites and themselves from the Lamanite attack.

¹⁴ But behold, as they were about to take their weapons of war, they were overpowered by the persuasions of Helaman and his brethren, for they were about to break the oath which they had made. ¹⁵ And Helaman feared lest by so doing they should lose their souls; therefore all those who had entered into this covenant were compelled to behold their brethren wade through their afflictions, in their dangerous circumstances at this time.

Alma 53:14 – 15 (Emphasis mine)

The decision to take up arms was not a popular decision.  Helaman(1) did all he could to get them to change their minds.  Keeping the oath was important.  The Lord expected oaths to be kept.  “If a man vow a vow unto the LORD, or swear an oath to bind his soul with a bond; he shall not break his word, he shall do according to all that proceedeth out of his mouth” (Numbers 30:2).

Helaman(1) and his brethren were not the only ones trying to persuade the Ammonites to change their minds.  Hugh Nibley explains, “[t]hey were complete pacifists, and Moroni gave them his unqualified support along with Helaman, another great commander, who labored successfully to dissuade the Ammonites from taking up arms even to come to the aid of his own sorely pressed troops in a desperate military crisis (Alma 53:14).”[1]

One key point to remember is Moroni(1)’s support.  Failing to defend the land from enemies (“In memory of our God, our religion, and freedom, and our peace, our wives, and our children” [Alma 46:1]) led to (in some cases) execution.  To have Moroni(1)’s “unqualified support” emphasizes the importance of the oath the Ammonites made.

John Welch explains that there were exemptions in traditional Jewish law.

“[Why were] the able-bodied Ammonites granted exemption? There may be several reasons. Unquestionably, their reason for not fighting was righteous and bona fide. But beyond that, it may have been justified by … provisions in the law of Moses, especially as they were interpreted in traditional Jewish law.

“The rabbis limited the exemption for the ‘fearful and fainthearted’ to ‘voluntary’ exploits of the king; in a ‘compulsory war’ of national defense, even the fainthearted were obligated to go into battle. A similar distinction may have contributed to the Ammonites' feeling, several years later, that they could no longer claim their exemption in the face of the extreme ‘compulsory’ war that threatened the Nephites' entire existence. Moved by compassion and no longer afraid, they were willing to take up arms (see Alma 53:13). Only Helaman's fear that they might lose their souls if they were to violate their oath stopped them. “[2] (Emphasis mine)

Another option presented itself.  And this leads to one of the most well-known and much-loved accounts in the Book of Mormon.

¹⁶ But behold, it came to pass they had many sons, who had not entered into a covenant that they would not take their weapons of war to defend themselves against their enemies; therefore they did assemble themselves together at this time, as many as were able to take up arms, and they called themselves Nephites. ¹⁷ And they entered into a covenant to fight for the liberty of the Nephites, yea, to protect the land unto the laying down of their lives; yea, even they covenanted that they never would give up their liberty, but they would fight in all cases to protect the Nephites and themselves from bondage. ¹⁸ Now behold, there were two thousand of those young men, who entered into this covenant and took their weapons of war to defend their country.

Alma 53:16 – 18 (Emphasis mine)

The sons of the Ammonites had not participated in making the covenant, so they were free to take up arms to defend themselves and their families.  They came together and made a covenant of their own.   “[T]hey entered into a covenant to fight for the liberty of the Nephites, yea, to protect the land unto the laying down of their lives; yea, even they covenanted that they never would give up their liberty, but they would fight in all cases to protect the Nephites and themselves from bondage” (verse 17). 

Like their parents, they too entered into a covenant with the Lord, this time to “protect the Nephites and themselves from bondage.

“There arose a time, however, when the pressure of war was so great against the Nephites that the Lamanites who had taken the oath were about to take up arms again to aid in the cause of their friends. They were dissuaded from doing so when it was shown that their sons, who had grown up without taking the oath, could help their Nephite brethren just as well. Two thousand and sixty was the number of these young Lamanites who took up arms under Helaman's direction (Alma 57:19; cf. Alma 53:18). They called themselves Nephites (see Alma 53:16),”[3]   (Emphasis mine)

¹⁹ And now behold, as they never had hitherto been a disadvantage to the Nephites, they became now at this period of time also a great support; for they took their weapons of war, and they would that Helaman should be their leader. ²⁰ And they were all young men, and they were exceedingly valiant for courage, and also for strength and activity; but behold, this was not all—they were men who were true at all times in whatsoever thing they were entrusted. ²¹ Yea, they were men of truth and soberness, for they had been taught to keep the commandments of God and to walk uprightly before him.

²² And now it came to pass that Helaman did march at the head of his two thousand stripling soldiers, to the support of the people in the borders of the land on the south by the west sea. ²³ And thus ended the twenty and eighth year of the reign of the judges over the people of Nephi.

Alma 53:19 – 23 (Emphasis mine)

The stripling warriors took up their arms and prepared for war.  They wanted Helaman(1) to be their leader.  They were valiant, courageous, and “true at all times in whatsoever thing they were trusted.”  “The ‘exceeding faith’ and purity of the stripling warriors of Helaman were their most distinctive virtues (Alma 53:21; 57:26). God gave them victory because ‘they did obey and observe to perform every word of command with exactness; yea, and even according to their faith it was done unto them (Alma 57:21).”[4]

As with all armies, a formal organization was followed.  A. Brent Maxwell explains that the stripling warriors were a variation in the traditional organization.

“Some variations are common in most military organizations, with the pressures of combat forcing armies to modify the normal standard. Actual unit manning often does not match exactly with the official designated size. In some cases, special types of units are created in response to unusual circumstances not in conformance with the normal, established pattern.

“Helaman's band of ‘two thousand stripling soldiers’ (Alma 53:22; 56:5) may be such an exception. In this case the sons of the people of Ammon desired to support the Nephite war effort by creating their own fighting force, which they asked Helaman to command. This was no ordinary military unit created in response to a governmental levy, but instead it was a special group of people who wanted to serve their adopted nation.”[5] (Emphasis mine)

“The story of the Ammonite stripling soldiers is also striking for its religious content: the young men who entered a covenant with God (see Alma 53:17) not only were ‘exceedingly valiant for courage, and also for strength and activity,’ but their lives also reflected outstanding purity. ‘They were men who were true at all times in whatsoever thing they were entrusted. Yea, they were men of truth and soberness, for they had been taught to keep the commandments of God and to walk uprightly before him’ (Alma 53:20-21). Their protection in war was attributed directly to their righteousness.”[6] (Emphasis mine)

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

[2] Exemption from Military Duty, John W. Welch, Provo, Utah: Maxwell Institute, accessed April 28, 2012.

[3] Types of Literature in the Book of Mormon: Epistles, Psalms, Lamentations, Sidney B. Sperry, Provo, Utah: Maxwell Institute, accessed April 28, 2012.

[4] Law and War in the Book of Mormon, John W. Welch, Provo, Utah: Maxwell Institute, accessed April 28, 2012.

[5] Nephite Captains and Armies, A. Brent Merrill, Provo, Utah: Maxwell Institute, accessed April 28, 2012.

[6] "Holy War" in the Book of Mormon and the Ancient Near East, Stephen D. Ricks, Provo, Utah: Maxwell Institute, accessed April 28, 2012.

Alma 45:19-24

¹⁹ And when Moroni had said these words, he went forth among the people, waving the rent part of his garment in the air, that all might see the writing which he had written upon the rent part, and crying with a loud voice, saying:

²⁰ Behold, whosoever will maintain

   this title upon the land,

   let them come forth

      in the strength of the Lord,

   and enter into a covenant

   that they will

      maintain their rights,

      and their religion,

   that the Lord God may bless them.

²¹ And it came to pass that when Moroni had proclaimed these words, behold, the people came running together with their armor girded about their loins, rending their garments in token, or as a covenant, that they would not forsake the Lord their God; or, in other words, if they should transgress the commandments of God, or fall into transgression, and be ashamed to take upon them the name of Christ, the Lord should rend them even as they had rent their garments.

Alma 46:19-21 (Emphasis mine)

Moroni(1) went “forth among the people, waving the rent part of his garment in the air.”  He was calling on the people to fulfill their duty, to protect their society.  

He proclaimed to the people “whosoever will maintain this title upon the land, let them come forth in the strength of the Lord.”  He was making it clear that they would be fighting for a holy purpose.

Donald W. Parry discusses symbolic actions like this.

“Book of Mormon prophets carried on the Old World tradition of performing symbolic actions that revealed a prophetic curse. The incident of the title of liberty was much more than a rally behind a standard. Moroni rent his coat, wrote upon it the title of liberty, placed it upon a pole, and ‘went forth among the people, waving the rent part of his garment in the air, that all might see’ (Alma 46:19). After this dramatic act, Moroni likened his rent coat to the garment of Joseph that had been rent by Joseph's brothers and proclaimed, ‘Let us remember to keep the commandments of God, or our garments shall be rent by our brethren, and we be cast into prison, or be sold, or be slain’ (Alma 46:23). A curse is clearly implied. Those who fail to keep the commandments of God would be imprisoned, sold, or slain.”[1] (Emphasis mine)

The people “came running together,” dressed for war.  They also rent their garments as a covenant “they would not forsake the Lord their God.”  They covenanted that if they broke their covenant they had made, “the Lord should rend them even as they had rent their garments.”

“The covenant of the Nephite people, then, was not allegiance to a man, such as Moroni, nor to a government position, such as the office of chief judge, held by Nephihah and Pahoran. Instead, the covenants and commitments were made directly to God, to whom the people believed they were personally accountable. Again, this allegiance reflected a deep-seated commitment to the vertical rather than a horizontal tradition based on individual or institutional allegiance.”[2] (Emphasis mine)

²² Now this was the covenant which they made, and they cast their garments at the feet of Moroni, saying: We covenant with our God, that we shall be destroyed, even as our brethren in the land northward, if we shall fall into transgression; yea, he may cast us at the feet of our enemies, even as we have cast our garments at thy feet to be trodden under foot, if we shall fall into transgression.  ²³ Moroni said unto them: Behold, we are a remnant of the seed of Jacob; yea, we are a remnant of the seed of Joseph, whose coat was rent by his brethren into many pieces; yea, and now behold, let us remember to keep the commandments of God, or our garments shall be rent by our brethren, and we be cast into prison, or be sold, or be slain.

²⁴ Yea, let us preserve our liberty as a remnant of Joseph; yea, let us remember the words of Jacob, before his death, for behold, he saw that a part of the remnant of the coat of Joseph was preserved and had not decayed.  And he said—Even as this remnant of garment of my son hath been preserved, so shall a remnant of the seed of my son be preserved by the hand of God, and be taken unto himself, while the remainder of the seed of Joseph shall perish, even as the remnant of his garment.

Alma 46:22-24 (Emphasis mine)

When the people arrived, they cast their garments at the feet of Moroni(1).  This was a traditional sign of approval.  When Stephen was martyred, those stoning him cast their garments at the feet of Saul.  “And when the blood of thy martyr Stephen was shed, I also was standing by, and consenting unto his death, and kept the raiment of them that slew him” (Acts 22:20).

They made a covenant that “we shall be destroyed … if we shall fall into transgression.”  William Hamblin tells us:

“Nephite armies consulted prophets before going to battle (Alma 16:5; 43:23—24; 3 Ne. 3:19) and entered into covenants with God before battle. On one occasion, the Nephite soldiers swore a solemn oath, covenanting to obey God's commandments and to fight valiantly for the cause of righteousness, casting their garments on the ground at the feet of their leader and inviting God to cast themselves likewise at the feet of their enemies if they should violate their oath (Alma 46:22; cf. 53:17).”[3] (Emphasis mine)

Moroni(1) reminded them “we are a remnant of the seed of Jacob; yea we are a remnant of the seed of Joseph, whose coat was rent by his brethren into many pieces.”  He was tying what he was doing to Joseph. 

“While many of Joseph's posterity were among the ten tribes of Israel taken into captivity about 722 B.C. (2 Kgs. 17:5—6), a few descendants had settled in Jerusalem some 200 years earlier (cf. 2 Chr. 15:9—10). From those came the Book of Mormon leaders Lehi and Ishmael, who, about 600 B.C., led their families to the Western Hemisphere. Their descendants were later called ‘a remnant of the seed of [Joseph]’ (Alma 46:23—24).”[4] (Emphasis mine)

“Using a remnant of his coat as a title of liberty, Moroni reminds the people that they are a remnant of Joseph and perhaps fulfill a prophecy of the biblical patriarch Jacob concerning a part of the remnant of the coat of Joseph that was preserved and had not decayed. ‘Even as this remnant of garment of my son hath been preserved,’ Moroni quotes Jacob as saying, ‘so shall a remnant of the seed of my son be preserved by the hand of God, and be taken unto himself, while the remainder of the seed of Joseph shall perish, even as the remnant of his garment’ (Alma 46:24).”[5] (Emphasis mine)

As a part of the covenant, the people said, “we shall be destroyed, even as our brethren in the land northward,” Who are these brethren?  “Unquestionably, the reference is to the Jaredites. The only reason apparent to me why the term ‘brethren’ would be applied by Nephites to Jaredites is because the former recognized that some of the people living with them were descended from the Jaredites.”[6]

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[1] Symbolic Action as Prophetic Curse, Donald W. Parry, Provo, Utah: Maxwell Institute, accessed March 28, 2012.

[2] The Impact of Shifting Cultural Assumptions on the Military Policies Directing Armed Conflict Reported in the Book of Alma, Matthew M. F. Hilton, and Neil J. Flinders, Provo, Utah: Maxwell Institute, accessed March 28, 2012.

[3] Warfare in the Book of Mormon, William J. Hamblin, Provo, Utah: Maxwell Institute, accessed March 28, 2012.

[4] Joseph of Egypt, Joseph F. McConkie, James R. Clark, and Liesel C. McBride, Provo, Utah: Maxwell Institute, accessed March 28, 2012.

[5] "Not Cast Off Forever" – Imagery, Richard Dilworth Rust, Provo, Utah: Maxwell Institute, accessed March 28, 2012.

[6] When Lehi's Party Arrived in the Land, Did They Find Others There? John L. Sorenson,
Provo, Utah: Maxwell Institute, accessed March 28, 2012.

Mosiah 26:15-24

Throughout the Book of Mormon, when a leader like Alma(1) has a serious problem, they turn to the Lord.  Most of the time, it deals with spiritual issues.  This time, is more a political issue.  King Mosiah(2) left the problem of the dissenters directly in the hands of Alma(1).  He turned to the Lord.  Terryl Givens described the process.

“In at least one instance, prayer about a difficult political problem elicits an answer. Unsuccessful in his effort to transfer jurisdiction over zealous apostates to the king, Alma takes his dilemma to the Lord in prayer. ‘And it came to pass that after he had poured out his whole soul to God, the voice of the Lord came to him,’ saying essentially that ecclesiastical dilemmas require ecclesiastical solutions (Mosiah 26:14).” [1] (Emphasis mine)

Alma(1)’s answer:

¹⁵ Blessed art thou, Alma,

        and blessed are they

        who were baptized

            in the waters of Mormon. 

    Thou art blessed

     because of thy exceeding faith

         in the words alone

         of my servant Abinadi.

¹⁶ And blessed are they

    because of their exceeding faith

        in the words alone

            which thou hast spoken

            unto them.

¹⁷ And blessed art thou

    because thou hast established

        a church

        among this people;

    and they shall be established,

        and they shall be my people.

¹⁸ Yea, blessed

    is this people

        who are willing

        to bear my name;

    for in my name

        shall they be called;

        and they are mine.

¹⁹ And because thou hast

    inquired of me

        concerning the transgressor,

        thou art blessed.

Mosiah 26:15-19

In His answer to Alma(1)’s prayer, He recounts Alma(1)’s experiences as the waters of Mormon.  Mormon waxed poetic when he described the events at the waters of Mormon.

    And now it came to pass

    that all this was done in Mormon,

        yea, by the waters of Mormon,

        in the forest that was near

           the waters of Mormon;

    yea, the place of Mormon,

    the waters of Mormon,

    the forest of Mormon,

        how beautiful are they

            to the eyes of them

            who there came to the knowledge

                of their Redeemer;

    yea, and how blessed

        are they,

    for they shall sing

        to his praise forever.

Mosiah 18:30

The scriptures remind us of the importance of inquiring of the Lord.  James wrote “[i]f any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him. But let him ask in faith, nothing wavering.  For he that wavereth is like a wave of the sea driven with the wind and tossed” (James 1-5).  In this dispensation, the Lord told Joseph Smith and Oliver Cowdry when they turned to the Lord “… blessed art thou for what thou hast done; for thou hast inquired of me, and behold, as often as thou hast inquired thou hast received instruction of my Spirit.  If it had not been so, thou wouldst not have come to the place where thou art at this time.” 

Those that placed their faith in the Lord, and were willing to bear His name, are blessed because, the Lord tells us, “they are mine.”  How wonderful it would be to hear the Lord tell us we are blessed because we have taken his name upon and that we are His!

King Benjamin reminded us of the importance of taking upon us the name of Christ.  He said that “… under this head ye are made free, and there is no other head whereby ye can be made free.  There is no other name given whereby salvation cometh; therefore, I would that ye should take upon you the name of Christ, all you that have entered into the covenant with God that ye should be obedient unto the end of your lives” (Mosiah 5:8).

Jennifer Clark Lane explains the importance of adoption by covenant.

“This adoption by covenant to become the "people of the Lord" is illustrated in Mosiah 26. Here the Lord speaks to Alma about the people who were willing to enter into a covenant with him at the waters of Mormon. In his address he explicitly states that the people who are willing to bear his name are his people. "Yea, blessed is this people who are willing to bear my name; for in my name shall they be called; and they are mine" (Mosiah 26:18). Through their baptismal covenant the people of Alma received a new name and were adopted. He explains that those who are adopted by covenant and keep that covenant will receive a place at his right hand, "for behold, in my name are they called; and if they know me they shall come forth" (Mosiah 26:24). The Lord contrasts this promise of redemption with the fate of those who will not enter into (or keep) their covenants, receive his name, and be adopted.” [2] (Emphasis mine)

The Lord continues:

²⁰ Thou art my servant; and I covenant with thee that thou shalt have eternal life; and thou shalt serve me and go forth in my name, and shalt gather together my sheep. ²¹ And he that will hear my voice shall be my sheep; and him shall ye receive into the church, and him will I also receive. ²² For behold, this is my church; whosoever is baptized shall be baptized unto repentance.  And whomsoever ye receive shall believe in my name; and him will I freely forgive. ²³ For it is I that taketh upon me the sins of the world; for it is I that hath created them; and it is I that granteth unto him that believeth unto the end a place at my right hand. ²⁴ For behold, in my name are they called; and if they know me they shall come forth, and shall have a place eternally at my right hand.

Mosiah 26:20-24 (Emphasis mine)

The constant promise we have from the Lord is that, if we obey His commandments and serve Him, we will receive eternal life.  Alma(1) is commanded to gather His sheep.  Those that hear the word, accept it, and “baptized unto repentance,” shall be his sheep.  This echoes the word of the Lord when He said “I am the good shepherd, and know my sheep, and am known of mine” (John 10:14).  Jacob explained that the Lord “… commandeth all men that they must repent, and be baptized in his name, having perfect faith in the Holy One of Israel, or they cannot be saved in the kingdom of God” (2 Nephi 9:23).

Marilyn Arnold explains:

“The Lord makes a rare and splendid promise to Alma: "Thou art my servant; and I covenant with thee that thou shalt have eternal life; and thou shalt serve me and go forth in my name" (Mosiah 26:20). Could any covenant be grander and any calling more clear? The Lord gives him authority both to judge and to forgive (see v. 29), and Alma writes all the Lord's words "that he might judge the people of that church according to the commandments of God" (v. 33). We are told in the same chapter that "Alma did regulate all the affairs of the church" (v. 37).” [3] (Emphasis mine)

In speaking to Alma(1), the Lord reminds him that “it is I that taketh upon me the sins of the world … in my name are they called; and if they know me they shall come forth, and shall have a place eternally at my right hand.”  Christ taught this principle to His disciples in the Old World: “And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent” (John 17:3).

Once again, the concept of baptism and repentance is front-and-center in the Lord’s words.  Noel Reynolds writes:

“Because repentance includes the covenant to obey the commandments of the Lord, it is tied closely to baptism in water as the public evidence or witness of that covenant. Thus baptism in water is the appropriate sequel to repentance.” [4] (Emphasis mine)

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[1] The Book of Mormon and Dialogic Revelation, Terryl L. Givens, Provo, Utah: Maxwell Institute, accessed January 28, 2012.

[2] The Lord Will Redeem His People: Adoptive Covenant and Redemption in the Old Testament and Book of Mormon, Jennifer Clark Lane, Provo, Utah: Maxwell Institute, accessed January 28, 2012.

[3] The Book of Mormon: Passport to Discipleship, Marilyn Arnold, Provo, Utah: Maxwell Institute, accessed January 28, 2012.

[4] The True Points of My Doctrine, Noel B. Reynolds, Provo, Utah: Maxwell Institute, accessed January 28, 2012.

Alma 27:25-30

25  Now, it came to pass that when Ammon had heard this, he returned to the people of Anti-Nephi-Lehi, and also Alma with him, into the wilderness, where they had pitched their tents, and made known unto them all these things.  And Alma also related unto them his conversion, with Ammon and Aaron, and his brethren.

26  And it came to pass that it did cause great joy among them.  And they went down into the land of Jershon, and took possession of the land of Jershon; and they were called by the Nephites the people of Ammon; therefore they were distinguished by that name ever after.

Alma 27:25-26 (Emphasis mine)

Ammon, along with Alma(2), went back to the people of Anti-Nephi-Lehi and recounted everything that had happened.  When they learned they were going to be receiving land for them, there was great joy. 

They also received another name as a people.  From this time forth, they were know as the people of Ammon, or the Ammonites.

27  And they were among the people of Nephi, and also numbered among the people who were of the church of God.  And they were also distinguished for their zeal towards God, and also towards men; for they were perfectly honest and upright in all things; and they were firm in the faith of Christ, even unto the end.

28  And they did look upon shedding the blood of their brethren with the greatest abhorrence; and they never could be prevailed upon to take up arms against their brethren; and they never did look upon death with any degree of terror, for their hope and views of Christ and the resurrection; therefore, death was swallowed up to them by the victory of Christ over it.

29  Therefore, they would suffer death in the most aggravating and distressing manner which could be inflicted by their brethren, before they would take the sword or cimeter to smite them.

30  And thus they were a zealous and beloved people, a highly favored people of the Lord.

Alma 27:27-30 (Emphasis mine)

Mormon tells us that they were known for the passion towards both God and man.  They were an honest people.  They were faithful to the end.

They would never take up arms again.  They never feared death, having their hope in Christ and the resurrection and Christ’s victory over death. 

This story is a story of a miracle.  Literally thousands accepted Christ.  They had been a bloodthirsty, violent people.  Killing was a way of life; remember that Lamoni regularly killed his servants when his sheep were driven away. 

They went from being a brutal people to becoming a forgiven, peaceful people.  They feared returning to their evil ways if they took up arms again, so they refused.  They would rather suffer death than kill again. 

They placed their hope and faith in Christ.  They knew that it was better for them to die because through Christ they would live again.  They feared being cut off from the presence of God through all eternity.

While this was a spiritual miracle, there was also a political miracle.  Ammon and his brethren were able to rid the Nephites of a serious enemy.  This brought peace to the Nephites.  They were able to avoid the costs of war.

John Tvedtnes wrote:

“Ammon appears to stress the trade-off of war for peace more than the spiritual aspects of the Lamanite conversion. He further noted that the converts would rather sacrifice their own lives than to take up arms against others (see Alma 26:31-34). The converted Lamanites settled in the Nephite land of Jershon, and they did look upon shedding the blood of their brethren with the greatest abhorrence; and they never could be prevailed upon to take up arms against their brethren (Alma 27:28). Clearly, the missionaries from Zarahemla had accomplished a political, as well as a spiritual, miracle.” [1] (Emphasis mine)

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[1] The Sons of Mosiah: Emissaries of Peace, John A. Tvedtnes, Maxwell Institute, accessed October 7, 2011.

Alma 24:15-19

14  And the great God has had mercy on us, and made these things known unto us that we might not perish; yea, and he has made these things known unto us beforehand, because he loveth our souls as well as he loveth our children; therefore, in his mercy he doth visit us by his angels, that the plan of salvation might be made known unto us as well as unto future generations.

15  Oh, how merciful is our God!  And now behold, since it has been as much as we could do to get our stains taken away from us, and our swords are made bright, let us hide them away that they may be kept bright, as a testimony to our God at the last day, or at the day that we shall be brought to stand before him to be judged, that we have not stained our swords in the blood of our brethren since he imparted his word unto us and has made us clean thereby.

16  And now, my brethren, if our brethren seek to destroy us, behold, we will hide away our swords, yea, even we will bury them deep in the earth, that they may be kept bright, as a testimony that we have never used them, at the last day; and if our brethren destroy us, behold, we shall go to our God and shall be saved.

Alma 24:14-16 (Emphasis mine)

The king continues reminding the people God loves their soul and has had mercy on them.  They have been visited by angels that taught them the plan of salvation (verse 14). 

The king then makes a powerful proposal.  Since they have been forgiven, their swords were made bright because the stains have been taken away.  There is only one way to keep them bright.  Bury them deep in the earth as a testimony before God that they were never used.  If their brethren destroy them, they will go to God and be saved (verse 16). 

This is a very powerful show of faith.  They know that there are those that are getting ready to attack them.  They know their very lives are in danger.  The king even tells them they may die.  But, if they do, they will return to God.  This is a faith that is rarely seen.

18  And this they did, it being in their view a testimony to God, and also to men, that they never would use weapons again for the shedding of man's blood; and this they did, vouching and covenanting with God, that rather than shed the blood of their brethren they would give up their own lives; and rather than take away from a brother they would give unto him; and rather than spend their days in idleness they would labor abundantly with their hands.

Alma 24:18 (Emphasis mine)

And the people made a covenant with God that they would rather die than shed any more blood.  They also promised they would labor rather than spend their day in idleness. 

Discussing this powerful example, Victor Ludlow wrote that “…the converted Lamanite ‘people of Ammon covenant with God that they will never again use weapons for the shedding of human blood. These passages demonstrate that both peaceful and warlike people can humble themselves and enter into covenants with God.” [i] (Emphasis mine)

Making a covenant with God was not an uncommon occurrence in the Book of Mormon.

“The concept of covenant in the Book of Mormon is consistent with Israelite practices recorded in the Old Testament. Covenants are the formation of new relationships and can be seen in family terms. Like the Israelites, the Nephites believed that people were able to make covenants directly with God. This belief is demonstrated by the actions of the people of Ammon after their conversion. They covenanted that ‘they never would use weapons again for the shedding of man's blood; and this they did, vouching and covenanting with God, that rather than shed the blood of their brethren they would give up their own lives’ (Alma 24:18).” [ii] (Emphasis mine)

This covenant was important to them because of their many murders.  What would happen to them if they became what they were like before?  Welch writes:

“This oath of the Ammonites (as they would later come to be known) reflected the resolve of converts with a unique background. Because of their ‘many murders, the Ammonites deeply feared that any further shedding of blood might take them beyond the scope of forgiveness (Alma 24:11-13). After these people arrived in the land of Zarahemla, their oath, which had been tested in blood, was honored by the Nephites, who continued to grant them exemption from active (but not economic) military duty (see Alma 27:24)” [iii] (Emphasis mine)

They feared that, if they took up weapons again, that they might never be forgiven again.  They were willing to die rather than risk being eternally cut off from God.

Mormon breaks in for a brief observation so we understand the importance of the actions of the Anti-Nephi-Lehies.

19  And thus we see that, when these Lamanites were brought to believe and to know the truth, they were firm, and would suffer even unto death rather than commit sin; and thus we see that they buried their weapons of peace, or they buried the weapons of war, for peace.

Alma 24:19 (Emphasis mine)

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[i] Covenant Teachings of the Book of Mormon, Victor L. Ludlow, Maxwell Institute, accessed September 26, 2011.

[ii] The Lord Will Redeem His People: Adoptive Covenant and Redemption in the Old Testament and Book of Mormon, Jennifer Clark Lane, Maxwell Institute, accessed September 26, 2011.

[iii] Law and War in the Book of Mormon, John W. Welch, Maxwell Institute, accessed September 26, 2011.