The account of Alma, who was the son of Alma, the first and chief judge over the people of Nephi, and also the high priest over the Church. An account of the reign of the judges, and the wars and contentions among the people. And also an account of a war between the Nephites and the Lamanites, according to the record of Alma, the first and chief judge.
Chapter 1
Nehor teaches false doctrines, establishes a church, introduces priestcraft, and slays Gideon—He is executed for his crimes—Priestcrafts and persecutions spread among the people—The priests support themselves, the people care for the poor, and the Church prospers. About 91–88 B.C.
1 NOW it came to pass that in the first year of the reign of the judges over the people of Nephi, from this time forward, king Mosiah having gone the way of all the earth, having warred a good warfare, walking uprightly before God, leaving none to reign in his stead; nevertheless he had established laws, and they were acknowledged by the people; therefore they were obliged to abide by the laws which he had made. 2 And it came to pass that in the first year of the reign of Alma in the judgment–seat, there was a man brought before him to be judged, a man who was large, and was noted for his much strength. 3 And he had gone about among the people, preaching to them that which he termed to be the word of God, bearing down against the church; declaring unto the people that every priest and teacher ought to become popular; and they ought not to labor with their hands, but that they ought to be supported by the people. 4 And he also testified unto the people that all mankind should be saved at the last day, and that they need not fear nor tremble, but that they might lift up their heads and rejoice; for the Lord had created all men, and had also redeemed all men; and, in the end, all men should have eternal life.
Alma 1:1-4 (Emphasis mine)
Before we begin the story of Nehor, we should better understand the political situation at this time. Ryan Davis tells us:
“The Book of Mormon reveals a significant amount of information about the types of political institutions governing both the Nephite and Lamanite populations. Much of what we observe in its politics has a familiar feel. Nevertheless, a common mistake is to map the transition from monarchy to the reign of the judges too easily onto familiar political structures. Mosiah's new regime is not a democracy as the term is understood in contemporary society. Unlike American democracy, there is no legislative branch. By modern standards, other nondemocratic elements include that the chief judge is not apparently limited in his term of office and that judges not only govern but also ‘reign,’ to point out a few examples (see Alma 1:2; 60:21). And although political dynasties do occur in democratic states, the anticipation of familial succession seems especially strong in Nephite governance. Further, it is unclear whether the ‘voice of the people’ implies democratic choice in creating the set of possible political options or only in choosing among a set arranged by leaders.” [1] (Emphasis mine)
During Alma(2)’s first year as chief judge, he faced major threat to peace and stability. Nehor (see Alma 1:15) was preaching to the people. He believed every priest should be supported by the people and not labor “with their hands.”
He also preached an alluring doctrine. All men will be saved, he claimed. God had created us, and God will save us at the last day. All will have eternal life. We get more information when Alma(2) was preaching in Ammonihah, followers of Nehor. Mormon wrote that “as to the people that were in the land of Ammonihah, they yet remained a hard–hearted and a stiffnecked people; and they repented not of their sins, ascribing all the power of Alma and Amulek to the devil; for they were of the profession of Nehor, and did not believe in the repentance of their sins” (Alma 15:15).
This is not the first time someone has promised us all would be saved. When the Lord spoke to Moses, Ho taught him about “Satan, … came before me, saying—Behold, here am I, send me, I will be thy son, and I will redeem all mankind, that one soul shall not be lost, and surely I will do it; wherefore give me thine honor. But, behold, my Beloved Son, which was my Beloved and Chosen from the beginning, said unto me—Father, thy will be done, and the glory be thine forever. Wherefore, because that Satan rebelled against me, and sought to destroy the agency of man, which I, the Lord God, had given him, and also, that I should give unto him mine own power; by the power of mine Only Begotten, I caused that he should be cast down; And he became Satan, yea, even the devil, the father of all lies, to deceive and to blind men, and to lead them captive at his will, even as many as would not hearken unto my voice” (Moses 4:1-4).
5 And it came to pass that he did teach these things so much that many did believe on his words, even so many that they began to support him and give him money. 6 And he began to be lifted up in the pride of his heart, and to wear very costly apparel, yea, and even began to establish a church after the manner of his preaching.
Alma 1:5-6 (Emphasis mine)
P.T. Barnum would have loved Nehor. Here’s a guy preaching that everyone should support him and you’ll be saved no matter what. People actually believed him and began to support him. Nehor proves Barnum’s famous quote: “There’s a sucker born every minute.”
As he became popular, he “began to be lifted up in the pride of his heart.” He also began to “wear very costly apparel.” This is a serious sin in the Book of Mormon. Hugh Nibley explains:
“’Costly apparel’ is the mark of wicked and morbid perversion in the Book of Mormon. Notice, not beautiful apparel, but costly apparel—the externalization, the emphasis on the look, the ‘bouncin' and behavin' hair.’ This is a mark of decline in the civilization, culminating in the fourth century when everything was for show. Everything was external. Beauty had to be theatrical.” [2] (Emphasis mine)
Ryan Davis observes:
“It may be interesting that he appears as the first test of the new state, in the first year of the reign of the judges. On reflection, a powerful logic underscores Nehor's choice. Under the system of kings, the presentation of an opposing political platform would have little effect at all. If the king disagreed with a political manifesto, it would be ignored or suppressed. Candidacy means nothing in monarchy. All of this changes once the acquisition of power by others becomes a viable possibility. Nehor's purpose is to attain money and support (see Alma 1:5), the two critical elements of any successful political activity. When Alma accuses him of priestcraft and of its enforcement, he reveals that Nehor's dissidence has assumed a politicized tenor. According to Alma, it is when priestcraft rises to this political level that it becomes especially pernicious (see Alma 1:12).” [3] (Emphasis mine)
[1] For the Peace of the People: War and Democracy in the Book of Mormon, Ryan W. Davis, Provo, Utah: Maxwell Institute, accessed February 16, 2012.
[2] Of Our Society, from Of All Things! Classic Quotations from Hugh Nibley, Provo, Utah: Maxwell Institute, accessed February 16, 2012.
[3] For the Peace of the People: War and Democracy in the Book of Mormon, Ryan W. Davis, Provo, Utah: Maxwell Institute, accessed February 16, 2012.
