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 7:21-27

²¹ And he doth not dwell in unholy temples; neither can filthiness or anything which is unclean be received into the kingdom of God; therefore I say unto you the time shall come, yea, and it shall be at the last day, that he who is filthy shall remain in his filthiness.  ²² And now my beloved brethren, I have said these things unto you that I might awaken you to a sense of your duty to God, that ye may walk blameless before him, that ye may walk after the holy order of God, after which ye have been received.

Alma 7:21-22 (Emphasis mine)

The Lord “doth not dwell in unholy temples.”  We must be righteous to have the Lord’s spirit with us.  Paul wrote, “[k]now ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?  If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are” (1 Corinthians 3:16-17).

Neither can any filthiness or unclean thing dwell in the kingdom of God.  Here, Alma(2) is emphasizing the words of King Benjamin when he said “that the man that doeth this [transgress and go contrary to that which has been spoken], the same cometh out in open rebellion against God; therefore he listeth to obey the evil spirit, and becometh an enemy to all righteousness; therefore, the Lord has no place in him, for he dwelleth not in unholy temples” (Mosiah 2:37).

Those that do not repent at the last day will “remain in his filthiness.”  Forgiveness will not be available at that time.  Nephi(1) taught this concept to Laman and Lemuel. 

³³ Wherefore, if they should die in their wickedness they must be cast off also, as to the things which are spiritual, which are pertaining to righteousness; wherefore, they must be brought to stand before God, to be judged of their works; and if their works have been filthiness they must needs be filthy; and if they be filthy it must needs be that they cannot dwell in the kingdom of God; if so, the kingdom of God must be filthy also.

³⁴ But behold, I say unto you, the kingdom of God is not filthy, and there cannot any unclean thing enter into the kingdom of God; wherefore there must needs be a place of filthiness prepared for that which is filthy.

³⁵ And there is a place prepared, yea, even that awful hell of which I have spoken, and the devil is the preparator of it; wherefore the final state of the souls of men is to dwell in the kingdom of God, or to be cast out because of that justice of which I have spoken.

1 Nephi 15:33-35 (Emphasis mine)

Alma(2) tells them he is there to “awaken [them] to a sense of [their] duty to God, that [they] may walk blameless before him.” 

“The Book of Mormon teaches that a person must be morally perfect and without sin in order to gain eternal life. Nephi said, ‘The kingdom of God is not filthy, and there cannot any unclean thing enter into the kingdom of God’ (1 Nephi 15:34). Alma(2) put it this way: ‘And [God] doth not dwell in unholy temples, neither can filthiness or anything which is unclean be received into the kingdom of God’ (Alma 7:21). The resurrected Savior commanded the Nephites to ‘be perfect even as I, or your Father who is in heaven is perfect’ (3 Nephi 12:48).

“The perfection required by God extends not just to one's acts. According to the Book of Mormon, improper thoughts and desires can also prohibit one from entering into the presence of God.” [1] (Emphasis mine)

What are the qualities of a follower of Christ?

²³ And now I would that ye should be humble, and be submissive and gentle; easy to be entreated; full of patience and long-suffering; being temperate in all things; being diligent in keeping the commandments of God at all times; asking for whatsoever things ye stand in need, both spiritual and temporal; always returning thanks unto God for whatsoever things ye do receive. ²⁴ And see that ye have faith, hope, and charity, and then ye will always abound in good works.

Alma 7:23-24 (Emphasis mine)

A follower of Christ should be humble (Before destruction the heart of man is haughty, and before honour is humility [Proverbs 18:12]), submissive (Submit yourselves therefore to God.  Resist the devil, and he will flee from you [James 4:7)]), gentle, easy to be entreated, full of patience and long-suffering, being temperature in all things; being diligent in keeping the commandments of God; have faith, hope, and charity; always abound in good works.

Much is expected from the disciple of Christ; the reward is eternal life and living in the kingdom of God for all eternity.

²⁵ And may the Lord bless you, and keep your garments spotless, that ye may at last be brought to sit down with Abraham, Isaac, and Jacob, and the holy prophets who have been ever since the world began, having your garments spotless even as their garments are spotless, in the kingdom of heaven to go no more out.  ²⁶ And now my beloved brethren, I have spoken these words unto you according to the Spirit which testifieth in me; and my soul doth exceedingly rejoice, because of the exceeding diligence and heed which ye have given unto my word. ²⁷ And now, may the peace of God rest upon you, and upon your houses and lands, and upon your flocks and herds, and all that you possess, your women and your children, according to your faith and good works, from this time forth and forever.  And thus I have spoken.  Amen.

Alma 7:25-27 (Emphasis mine)

Alma(2) closes by telling the people to “keep your garments spotless.”  May they “be brought to sit down with Abraham, Isaac, and Jacob.”  He blesses them with “the peace of God.” 

“After further words of encouragement and counsel, Alma closes with a warm expression of his joy and a tender benediction: ‘My soul doth exceedingly rejoice, because of the exceeding diligence and heed which ye have given unto my word. And now, may the peace of God rest upon you, and upon your houses and lands, and upon your flocks and herds, and all that you possess, your women and your children, according to your faith and good works, from this time forth and forever’ (Alma 7:26–27). If Alma were counseling us today, he would undoubtedly urge us to give similar ‘diligence and heed’ to the words of the Book of Mormon.” [2] (Emphasis mine)

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[1] Cry Redemption: The Plan of Redemption as Taught in the Book of Mormon, Corbin T. Volluz, Provo, Utah: Maxwell Institute, accessed March 22, 2012.

[2] "Know the Covenants of the Lord" - Sermons, Richard Dilworth Rust, Provo, Utah: Maxwell Institute, accessed March 22, 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 34:1-7

Chapter 34

Amulek testifies that the word is in Christ unto salvation—Unless an atonement is made, all mankind must perish—The whole law of Moses points toward the sacrifice of the Son of God—The eternal plan of redemption is based on faith and repentance—Pray for temporal and spiritual blessings—This life is the time for men to prepare to meet God—Work out your salvation with fear and trembling. About 74 B.C.

1  AND now it came to pass that after Alma had spoken these words unto them he sat down upon the ground, and Amulek arose and began to teach them, saying:

2  My brethren, I think that it is impossible that ye should be ignorant of the things which have been spoken concerning the coming of Christ, who is taught by us to be the Son of God; yea, I know that these things were taught unto you bountifully before your dissension from among us.

3  And as ye have desired of my beloved brother that he should make known unto you what ye should do, because of your afflictions; and he hath spoken somewhat unto you to prepare your minds; yea, and he hath exhorted you unto faith and to patience—

4  Yea, even that ye would have so much faith as even to plant the word in your hearts, that ye may try the experiment of its goodness.

Alma 34:1-4 (Emphasis mine)

Amulek began preaching after Alma(2).  He begins by reminding them that it was not possible that they were ignorant of Christ.  He reminds them he knows they were taught this before they separated from the Nephites.

Sherrie Mills Johnson examines the Zoramite separation.

“We do not know exactly when the Zoramites separated from Nephite culture, only that Alma began his efforts to reclaim them in about 74 BC. By this time the Zoramites had built homes and synagogues and established themselves in Antionum. We do know that not too much time had elapsed since their separation because the people that Alma encountered in Antionum were of the same generation that left Zarahemla. Amulek's words to the Zoramites substantiate this: ‘I think that it is impossible that ye should be ignorant of the things which have been spoken concerning the coming of Christ, who is taught by us to be the Son of God; yea, I know that these things were taught unto you bountifully before your dissension from among us’ (Emphasis in original) (Alma 34:2; see 31:8—9). Amulek says that those in his audience, not their fathers or grandfathers, had been taught and then had dissented.

“Amulek's claim that the word had been taught to the Zoramites ‘bountifully’ may indicate that they were still in Zarahemla or its environs during the time of the extensive missionary labors that took place there in the seventh year of the reign of the judges (ca. 85 BC).” [1] (Emphasis mine)

Amulek challenged them to plant the word in their hearts.  He challenged to “try the experiment of its goodness.” 

5  And we have beheld that the great question which is in your minds is whether the word be in the Son of God, or whether there shall be no Christ.

6  And ye also beheld that my brother has proved unto you, in many instances, that the word is in Christ unto salvation.

7  My brother has called upon the words of Zenos, that redemption cometh through the Son of God, and also upon the words of Zenock; and also he has appealed unto Moses, to prove that these things are true.

Alma 34:5-7 (Emphasis mine)

Even having been preached to about Christ, told about his mission in life, and the atonement, the great question in their mind was will there be a Christ.

He explains that Alma(2) has proven to them that “the word is in Christ unto salvation” and he used even more evidence of the prophets.  He used the words of Zenos and Zenock.  He also “appealed unto Moses” to prove that Christ would come.

They had evidence.  They had the word preached to them before their separation.  Then they had the testimony of Alma(2).  Then he told them they had words of prophets of the Lord testifying to its truthfulness.

14  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.

John 1:14 (Emphasis mine)

John Clark wrote about the Nephite rejection of the Messiah.

“A substantial number of Nephites, at times a majority, rejected the Messiah through embracing the counter-beliefs of the dissidents identified in this study and falling away from a covenant relationship with Christ through spiritual lethargy. Amulek, in his teaching to the Zoramites, identified the issue central to the theological history of dissidents when he said, ‘We have beheld that the great question which is in your minds is whether the word be in the Son of God, or whether there shall be no Christ’ (Alma 34:5). In answering this ‘great question,’ he went to the very heart of redemptive theology and explained the necessity for a Messiah…” [2] (Emphasis mine)

Richard Williams adds:

“Chapter 34 reframes the question of faith. The question the Zoramites had was how to plant the seed and do the experiment. Amulek, no doubt moved upon by the Spirit, tells us what the real question of faith is: ‘And we have beheld that the great question which is in your minds is whether the word be in the Son of God, or whether there shall be no Christ’ (Alma 34:5).

“Faith is anchored in Jesus Christ, the Son of God, and the knowledge of him is both sure and possible. The contrast between faith as sure knowledge and the knowledge reason can provide is evident when we compare Amulek's testimony of Christ as the anchor to sure knowledge with the conclusion of many Nephites just before His coming: ‘And they began to reason and to contend among themselves, saying: that it is not reasonable that such a being as a Christ shall come (Helaman 16:17–18). Not ‘reasonable,’ but nonetheless true.” [3] (Emphasis mine)

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[1] The Zoramite Separation: A Sociological Perspective, Sherrie Mills Johnson, Provo, Utah: Maxwell Institute, accessed December 5, 2011.

[2] Painting Out the Messiah: The Theologies of Dissidents, John L. Clark, Provo, Utah: Maxwell Institute, accessed December 5, 2011.

[3] Faith, Reason, Knowledge, and Truth, Richard N. Williams, Provo, Utah: Maxwell Institute, accessed December 5, 2011.

Alma 32:34-43

34  And now, behold, is your knowledge perfect?  Yea, your knowledge is perfect in that thing, and your faith is dormant; and this because you know, for ye know that the word hath swelled your souls, and ye also know that it hath sprouted up, that your understanding doth begin to be enlightened, and your mind doth begin to expand.

35  O then, is not this real?  I say unto you, Yea, because it is light; and whatsoever is light, is good, because it is discernible, therefore ye must know that it is good; and now behold, after ye have tasted this light is your knowledge perfect?

36  Behold I say unto you, Nay; neither must ye lay aside your faith, for ye have only exercised your faith to plant the seed that ye might try the experiment to know if the seed was good.

37  And behold, as the tree beginneth to grow, ye will say: Let us nourish it with great care, that it may get root, that it may grow up, and bring forth fruit unto us.  And now behold, if ye nourish it with much care it will get root, and grow up, and bring forth fruit.

Alma 32:34-37 (Emphasis mine)

Is what is happening as the seed grows real, Alma(2) asks.  Yes.  It is light and light is good. 

After having tasted of the light, you knowledge is not perfect.  You must keep your faith.  Continue to nourish it and make sure it continues to grow and bring forth fruit.

38  But if ye neglect the tree, and take no thought for its nourishment, behold it will not get any root; and when the heat of the sun cometh and scorcheth it, because it hath no root it withers away, and ye pluck it up and cast it out.

39  Now, this is not because the seed was not good, neither is it because the fruit thereof would not be desirable; but it is because your ground is barren, and ye will not nourish the tree, therefore ye cannot have the fruit thereof.

40  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 32:38-40 (Emphasis mine)

What happens to a seed that is not nourished?  It dies.  It has no way to take root.  It just withers away.  It can’t stand the heat of the Sun.

Is this because the seed was bad?  No.  If the ground (your heart) is barren, there is no way it can be nourished and it can’t take root.  So, the key to faith is that it must be nourished and allowed to take root and grow.

Hugh Nibley comments:

“Well, if this isn't real, nothing is real. It is something that's discernible, this knowledge. But he says it's not a perfect knowledge yet, of course. Verse 35: ‘Behold, after ye have tasted this light is your knowledge perfect? . . . Nay; neither must ye lay aside your faith [you keep exercising it all the time; you never stop] for ye have only exercised your faith to plant the seed that ye might try the experiment to know if the seed was good.’ You don't know whether it will grow or not yet…

“You must keep it up. If you neglect it, it will shrink to accommodate your own program. It's not because the seed wasn't good if that happens, but because your ground was barren and you would not nourish the tree. You have to create intelligence; you have to create faith. It's a funny thing. You pull yourself up by your own bootstraps, so to speak. You must look forward with an eye of faith. As long as it hasn't happened yet, you still have to look forward always with faith if you can ever pluck the fruit of the tree of life. You look forward to it with patience, and this goes on. The idea is to pluck the fruit which is most precious. It is worth the try. What else is there? There's nothing else to look for. It is most precious and sweet, ‘and ye shall feast upon this fruit even until ye are filled, that ye hunger not, neither shall ye thirst.’ “ ^[1] (Emphasis mine)

41  But if ye will nourish the word,

      yea, nourish the tree

           as it beginneth to grow,

           by your faith

           with great diligence,

           and with patience,

      looking forward to the fruit thereof,

      it shall take root; and behold

           it shall be a tree

                springing up

                unto everlasting life.

42  And because of your diligence

           and your faith

           and your patience

       with the word in nourishing it,

       that it may take

           root in you,

     behold, by and by

     ye shall pluck

         the fruit thereof,

              which is most precious,

              which is sweet

              above all that is sweet, and

              which is white above

                  all that is white, yea,

                  and pure above all that is pure;

     and ye shall feast

         upon this fruit

         even until ye are filled,

     that ye hunger not,

     neither shall ye thirst.

43  Then, my brethren, ye shall reap the rewards of your faith, and your diligence, and patience, and long-suffering, waiting for the tree to bring forth fruit unto you.

Alma 32:41-43 (Emphasis mine)

But if you nourish the word, the tree grows through your faith and diligence.  This faith and diligence will allow you to partake of the fruit, which is most precious and sweet and pure.  When you eat, you will no longer hunger and you will reap the rewards of faith, diligence, patience, and long-suffering.   

These are powerful promises made to the faithful.  With proper nourishment, the tree that grows will lead you to eternal life.

Two closing thoughts.  First, Martin Raish.

“Alma used the Tree of Life image to teach about the acquisition of faith in the word of God, which he compared to a seed. When planted in one's heart and nourished with much care, it would grow in the believer to yield the same sweet and pure fruit described by Lehi. By diligence and patience, one can ‘feast upon [this] fruit even until ye are filled, that ye hunger not, neither shall ye thirst’ (Alma 32:42). Other ancient texts also describe the faithful as trees in God's paradise (Ps. 1:3; Odes of Solomon 11).” [2] (Emphasis mine)

Next, Richard Rust. 

“Light symbolism masterfully presents the gospel as essential in the process of leading toward eternal life … The first principle of the gospel, faith, is portrayed in the opening sections of the Book of Mormon as going through mists of darkness (temptations) to reach the tree of life whose fruit is ‘white above all that is white’ (Alma 32:42). Partaking of the fruit is described by Alma as tasting light (Alma 32:35). Tasting the light is not sufficient, though. Alma teaches that this tree of life, or tree of light, must be nourished until it becomes ‘a tree springing up unto everlasting life’ (Alma 32:41).” [3] (Emphasis mine)

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[1] Lecture 55: Alma 32-35, Hugh W. Nibley, Provo, Utah: Maxwell Institute, accessed December 2, 2011.

[2] Tree of Life, Martin H. Raish, Provo, Utah: Maxwell Institute, accessed December 2, 2011.

[3] Light: A Masterful Symbol, Richard Dilworth Rust, Provo, Utah: Maxwell Institute, accessed December 2, 2011.

Alma 32:28-34

28  Now, we will compare the word unto a seed.  Now, if ye give place, that a seed may be planted in your heart, behold, if it be a true seed, or a good seed, if ye do not cast it out by your unbelief, that ye will resist the Spirit of the Lord, behold, it will begin to swell within your breasts; and when you feel these swelling motions, ye will begin to say within yourselves—It must needs be that this is a good seed, or that the word is good, for it beginneth to enlarge my soul; yea, it beginneth to enlighten my understanding, yea, it beginneth to be delicious to me.

29  Now behold, would not this increase your faith?  I say unto you, Yea; nevertheless it hath not grown up to a perfect knowledge.

Alma 32:28-29 (Emphasis mine)

Alma(2) begins his famous sermon on faith and the seed.  He likens faith to a seed.  If you allow the seed to be planted in your heart, he said, it would begin to grow.  It will only grow if it is a true seed, a good seed, if it is not cast out by unbelief, and you do not resist the Lord.

The seed will begin to grow because it is a good seed.  As the seed grow, you begin to understand the things of the spirit.  Even with all this, you don’t have a perfect knowledge.

“Alma explains that our faith increases because we come to understand the revelation of the gospel. Thus progression is from faith to faith rather than from absence of faith to the acquisition of faith. We cannot claim to have come even to our faith on our own; it is a gift, something everyone has been given. For example, Alma does not say that we should plant a seed in our hearts and then see whether it grows, in spite of what is often said about the second half of his sermon. Rather, Alma says that a person should ‘give place, that a seed may be planted in your heart’ (Alma 32:28). In other words, we should allow the seed to be planted.” [1]  (Emphasis mine)

Hugh Nibley comments:

“Notice that it comes by degrees; it comes by steps here. There's more and more reason why you should believe, but no reason why you should believe it completely ever. This is the interesting thing here. It's like planting a seed in your heart. If it's a true seed this is what will happen. Don't cast it out in your unbelief. Give it a chance; let it grow. It will begin to swell within your breast. Then you will feel the swelling motions. You will think something is happening here. Don't throw it away at all. If it is growing it must be good ‘for it beginneth to enlarge my soul [this is recognition]; yea, it beginneth to enlighten my understanding, yea, it beginneth to be delicious to me.’ “ [2] (Emphasis mine)

30  But behold, as the seed swelleth, and sprouteth, and beginneth to grow, then you must needs say that the seed is good; for behold it swelleth, and sprouteth, and beginneth to grow.  And now, behold, will not this strengthen your faith?  Yea, it will strengthen your faith: for ye will say I know that this is a good seed; for behold it sprouteth and beginneth to grow.

31  And now, behold, are ye sure that this is a good seed?  I say unto you, Yea; for every seed bringeth forth unto its own likeness.

32  Therefore, if a seed groweth it is good, but if it groweth not, behold it is not good, therefore it is cast away.

Alma 32:30-32 (Emphasis mine)

As the seed grows, you know the seed is good.  Knowing it is a good seed will strengthen your faith. How can you be sure that it is a good seed?  A good seed can only bring forth a good seed.  A bad seed won’t grow and will be cast off.

Hugh Nibley observes:

“Each success leads to another try; it gets better and better … if the seed grows it's good; don't cast it away. Because you have tried the experiment and planted the seed and it ‘swelleth, and sprouteth, and beginneth to grow, then you must needs say that the seed is good.’ It's not dead yet. If it doesn't work just forget it. This is the whole thing.” [3] (Emphasis mine)

33  And now, behold, because ye have tried the experiment, and planted the seed, and it swelleth and sprouteth, and beginneth to grow, ye must needs know that the seed is good.

34  And now, behold, is your knowledge perfect?  Yea, your knowledge is perfect in that thing, and your faith is dormant; and this because you know, for ye know that the word hath swelled your souls, and ye also know that it hath sprouted up, that your understanding doth begin to be enlightened, and your mind doth begin to expand.

Alma 32:33-34 (Emphasis mine)

You’ve tried the experiment and planted the seed.  The seed has grown so you know the seed is good.  Is your knowledge perfect?  Now you have reached that point.  You no longer have faith; you know. 

The word sprouted and grew and knowledge has taken the place of faith.

7  The law of the LORD is perfect, converting the soul: the testimony of the LORD is sure, making wise the simple.

Psalms 19:7 (Emphasis mine)

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[1] Romans 1: Notes and Reflections (Verses 16-17), Provo, Utah: Maxwell Institute, accessed December 1, 2011.

[2] Lecture 55: Alma 32-35, Hugh W. Nibley, Provo, Utah: Maxwell Institute, accessed December 1, 2011.

[3] Ibid.