Helaman 7:25-29; 8:1-3

²⁵ Yea, wo be unto you because of that great abomination which has come among you; and ye have united yourselves unto it, yea, to that secret band which was established by Gadianton! ²⁶ Yea, wo shall come unto you because of that pride which ye have suffered to enter your hearts, which has lifted you up beyond that which is good because of your exceedingly great riches! ²⁷ Yea, wo be unto you because of your wickedness and abominations!

²⁸ And except ye repent ye shall perish; yea, even your lands shall be taken from you, and ye shall be destroyed from off the face of the earth. ²⁹ Behold now, I do not say that these things shall be, of myself, because it is not of myself that I know these things; but behold, I know that these things are true because the Lord God has made them known unto me, therefore I testify that they shall be.

Helaman 7:25 – 29 (Emphasis mine)

Nephi₂ warns them “great abominations” has come among them.  Why?  They have united with the Gadianton Robbers!

The Nephite sin – pride – afflicts them.  Their riches have “lifted [them] beyond that which is good” (v. 26). 

All of this will happen because of their “wickedness and abominations” (v. 27).

Hugh Nibley asks, “How often does this have to be repeated? Why do you think such great pains and sufferings have been experienced to get the message of the Book of Mormon to us? Nephi goes on, ‘Yea, wo shall come unto you because of that pride which ye have suffered to enter your hearts, which has lifted you up beyond that which is good because of your exceedingly great riches’ (Helaman 7:26).”[1]

Chapter 8

Corrupt judges seek to incite the people against Nephi—Abraham, Moses, Zenos, Zenock, Ezias, Isaiah, Jeremiah, Lehi, and Nephi all testified of Christ—By inspiration Nephi announces the murder of the chief judge. About 23–21 B.C.

¹ AND now it came to pass that when Nephi had said these words, behold, there were men who were judges, who also belonged to the secret band of Gadianton, and they were angry, and they cried out against him, saying unto the people: Why do ye not seize upon this man and bring him forth, that he may be condemned according to the crime which he has done? ² Why seest thou this man, and hearest him revile against this people and against our law? ³ For behold, Nephi had spoken unto them concerning the corruptness of their law; yea, many things did Nephi speak which cannot be written; and nothing did he speak which was contrary to the commandments of God.

Helaman 8:1 – 3 (Emphasis mine)

In the crowd were some of the judges.  These men were card-carrying members of the Gadianton Robbers and they were not pleased.  They asked the people why they hadn’t “seize[d] upon this man and [brought] him forth, that he may be condemned according to the crime which he has done” (v. 1). 

What crime did he commit?  He “revile[d] against this people and against our law” (v. 2).  Nephi₂ did speak against their law, calling it corrupt. Mormon informs us that “many things did Nephi speak which cannot be written; and nothing did he speak which was contrary to the commandments of God” (v. 3). 

Wicked judges and lawyers were always attempting to thwart the work of the Lord.  When Alma₂ and Amulek were preaching in the land of Ammonihah, Amulek was confronted by lawyers.  Mormon recorded:

[T]here were some among them who thought to question them, that by their cunning devices they might catch them in their words, that they might find witness against them, that they might deliver them to their judges that they might be judged according to the law, and that they might be slain or cast into prison, according to the crime which they could make appear or witness against them.

Now it was those men who sought to destroy them, who were lawyers, who were hired or appointed by the people to administer the law at their times of trials, or at the trials of the crimes of the people before the judges.

Now these lawyers were learned in all the arts and cunning of the people; and this was to enable them that they might be skillful in their profession.

Alma 10:12 - 15

They would eventually fail in their efforts because “they knew not that Amulek could know of their designs.  But it came to pass as they began to question him, he perceived their thoughts, and he said unto them: O ye wicked and perverse generation, ye lawyers and hypocrites, for ye are laying the foundations of the devil; for ye are laying traps and snares to catch the holy ones of God” (Alma 10:17).

It appears that, under Nephite law, judges had no authority to bring charges.  John Welch explains:

“[I]n Zarahemla, Nephi's political opponents ask the people, ‘why do ye not seize upon this man and bring him forth, that he may be condemned according to the crime which he has done?’ (Helaman 8:1), suggesting that even these Gadianton affiliates recognized that not only prudence but also long-standing legal tradition required them to wait until the people took action before they could initiate legal charges against Nephi.”[2]

Hugh Nibley looks at the situation.

“Nephi's little sermon received more than a cool reception. Some judges who happened to be card-holding members of the Protective Association were in the crowd and they immediately demanded that Nephi be brought into court and charged with the crime of ‘revil[ing] against this people and against our law’ (Helaman 8:2). And indeed if contempt of institutions was a crime, Nephi was guilty, for he "had spoken unto them concerning the corruptness of their law" (Helaman 8:3).”[3]

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[1] Scriptural Perspectives on How to Survive the Calamities of the Last Days, Hugh Nibley, Provo, Utah: Maxwell Institute, accessed July 19, 2012

[2] The Trial of Jeremiah: A Legal Legacy from Lehi's Jerusalem, John W. Welch, Provo, Utah: Maxwell Institute, accessed July 19, 2012.

[3] The Way of the Wicked, Hugh W. Nibley, Provo, Utah: Maxwell Institute, accessed July 19, 2012.

Helaman 4:4-13

⁴ But it came to pass in the fifty and sixth year of the reign of the judges, there were dissenters who went up from the Nephites unto the Lamanites; and they succeeded with those others in stirring them up to anger against the Nephites; and they were all that year preparing for war. ⁵ And in the fifty and seventh year [35 B.C.] they did come down against the Nephites to battle, and they did commence the work of death; yea, insomuch that in the fifty and eighth year of the reign of the judges they succeeded in obtaining possession of the land of Zarahemla; yea, and also all the lands, even unto the land which was near the land Bountiful. ⁶ And the Nephites and the armies of Moronihah were driven even into the land of Bountiful;

⁷ And there they did fortify against the Lamanites, from the west sea, even unto the east; it being a day's journey for a Nephite, on the line which they had fortified and stationed their armies to defend their north country. ⁸ And thus those dissenters of the Nephites, with the help of a numerous army of the Lamanites, had obtained all the possession of the Nephites which was in the land southward.  And all this was done in the fifty and eighth and ninth years of the reign of the judges.

Helaman 4:4 – 8 (Emphasis mine)

As contention increased in the church and Nephite society, more dissenters left and went to the Lamanites.  They were eventually able to convince the Lamanites to go to war.  Lynn Wardle discusses the effect of dissension on Nephite history.

“Frequently, the Book of Mormon notes that dissension directly led to war. Often it was the dissenters from the Nephites who ‘stirred up to anger’ the Lamanites against the Nephites and caused them to ‘[commence] a war with their brethren.’ (Helaman 4:4; 11:24; see also Alma 46–47). The Gadianton robbers existed because of, and their success depended upon, ‘dissenters that went forth unto them’ (Helaman 11:25; 3 Nephi 2:18; 7:12). It is no wonder that Mormon declared that contention among the Nephites was ‘a cause of all their destruction’ during the great series of wars described in Alma (Alma 51:16).”[1]  (Emphasis mine)

War also caused significant disruption to the Nephite economy.  “Ancient economies were heavily beset by the ravages of war. Most ancient cities lived in constant fear of being overrun by invading armies or harassed by robber bands. Zarahemla was no exception: at one point, the city was easily conquered in a single invasion (see Helaman 4:5). Fighting for one’s very existence in sustained campaigns placed heavy strains on these already fragile economies. Besides costing time away from planting and harvesting crops, wars claimed the lives of scarce workers and leaders.”[2]

The war began and lasted two years.  The Nephites were defeated.  They lost the land of Zarahemla.  They lost “and also all the lands, even unto the land which was near the land Bountiful” (v. 5).  The people along, with the army under Moronihah, were forced to flee to the land of Bountiful.  Moronihah regrouped and began to fortify the land against the Lamanites.   

When the battle ended, the Lamanites controlled all of the Nephite land which was in the land southward.

⁹ And it came to pass in the sixtieth year of the reign of the judges, Moronihah did succeed with his armies in obtaining many parts of the land; yea, they regained many cities which had fallen into the hands of the Lamanites. ¹⁰ And it came to pass in the sixty and first year of the reign of the judges [31 B.C.] they succeeded in regaining even the half of all their possessions.

¹¹ Now this great loss of the Nephites, and the great slaughter which was among them, would not have happened had it not been for their wickedness and their abomination which was among them; yea, and it was among those also who professed to belong to the church of God. ¹² And it was because of the pride of their hearts, because of their exceeding riches, yea, it was because of their oppression to the poor, withholding their food from the hungry, withholding their clothing from the naked, and smiting their humble brethren upon the cheek, making a mock of that which was sacred, denying the spirit of prophecy and of revelation, murdering, plundering, lying, stealing, committing adultery, rising up in great contentions, and deserting away into the land of Nephi, among the Lamanites—¹³ And because of this their great wickedness, and their boastings in their own strength, they were left in their own strength; therefore they did not prosper, but were afflicted and smitten, and driven before the Lamanites, until they had lost possession of almost all their lands.

Helaman 4:9 – 13 (Emphasis mine)

Why was there war?  Mormon tells us the answer.   “[T]he great slaughter which was among them, would not have happened had it not been for their wickedness and their abomination which was among them” (v.11).  The Lord had made promises to the Nephites.  A promise made to Joseph Smith would equally apply to the Nephites.  “I, the Lord, am bound when ye do what I say; but when ye do not what I say, ye have no promise” (D&C 82:10). 

What could overthrow the Lord’s church?  The angel who appeared to Alma₂ told him, “the Lord hath said: This is my church, and I will establish it; and nothing shall overthrow it, save it is the transgression of my people” (Mosiah 27:13). 

The people who claimed to be members of the church were rich.  Paul, writing to Timothy, told him, “[c]harge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy” (1 Timothy 6:17).  The people were proud.  Obadiah wrote, “[t]he pride of thine heart hath deceived thee, thou that dwellest in the clefts of the rock, whose habitation is high; that saith in his heart, Who shall bring me down to the ground?  Though thou exalt thyself as the eagle, and though thou set thy nest among the stars, thence will I bring thee down, saith the LORD” (Obadiah 1:3-14). 

One the greatest sins they committed was “their oppression to the poor” (v. 12).  The Lord has commanded us it is our responsibility to provide for the poor.  King Benjamin said, “whosoever doeth this the same hath great cause to repent; and except he repenteth of that which he hath done he perisheth forever, and hath no interest in the kingdom of God” (Mosiah 4:18). 

Solomon tells us that, “[w]hoso mocketh the poor reproacheth his Maker: and he that is glad at calamities shall not be unpunished” (Proverbs 17:5); “[w]hoso stoppeth his ears at the cry of the poor, he also shall cry himself, but shall not be heard” (Proverbs 21:13). 

Why is taking care of the poor so important?  James wrote, “[h]earken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him” (James 2:5). 

Other sins included:  “making a mock of that which was sacred, denying the spirit of prophecy and of revelation, murdering, plundering, lying, stealing, committing adultery, rising up in great contentions, and deserting away into the land of Nephi, among the Lamanites” (v. 12).

This destruction came upon the Nephites because of their wickedness.  They turned away from the Lord.  The committed sinned.  Pride spread throughout not only society but also the church.  They were ripe for destruction.  It came and they had no one else to blame but themselves.

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[1] Dissent: Perspectives from the Book of Mormon, Lynn D. Wardle, Provo, Utah: Maxwell Institute, accessed June 21, 2012.

[2] Rollercoaster Economics, The FARMS Updates of the 1990s by Melvin J. Thorne, and John W. Welch, Provo, Utah: Maxwell Institute, accessed June 21, 2012.

Helaman 3:1-7

Chapter 3

Many Nephites migrate to the land northward—They build houses of cement and keep many records—Tens of thousands are converted and baptized—The word of God leads men to salvation—Nephi the son of Helaman fills the judgment seat. About 49–39 B.C.

¹ AND now it came to pass in the forty and third year of the reign of the judges [49 B.C.], there was no contention among the people of Nephi save it were a little pride which was in the church, which did cause some little dissensions among the people, which affairs were settled in the ending of the forty and third year. ² And there was no contention among the people in the forty and fourth year; neither was there much contention in the forty and fifth year. ³ And it came to pass in the forty and sixth [46 B.C.], yea, there was much contention and many dissensions; in the which there were an exceedingly great many who departed out of the land of Zarahemla, and went forth unto the land northward to inherit the land.

Helaman 3:1 – 3 (Emphasis mine)

For a time, there was peace in the land, “save it were a little pride which was in the church, which did cause some little dissensions among the people.”  As we have read throughout the Book of Mormon, pride is the first sin that begins to afflict the Nephites.  Pride enters the hearts of some members and this leads to dissensions.

In this case, the dissensions are settled quickly and peace is restored.  Many times pride increases, dissensions increase, sin increases, and it affects all society.  The Book of Mormon warns us that pride is the foundation of sin and falling away from the church and the gospel.

Richard Draper writes:

“The Lord directed his warning specifically to the Saints, and well he should. If they resist evil, they offer counterpoint to the problems of society and a haven of safety. If they do not, all moorings are lost, and society drifts into chaos. At the beginning of this paper, I said that the Church acts as a kind of barometer to society. The book of Helaman illustrates the point: it focuses on the period just before the first coming of the Lord. At the beginning of the book of Helaman, the Nephites were at peace with the Lamanites, and there was no contention among the people of Nephi themselves, ‘save it were a little pride which was in the church, which did cause some little dissensions among the people’ (Helaman 3:1/emphasis in original). This was in 46 B.C. By 43 B.C. the book reports that ‘there was exceedingly great prosperity in the church, insomuch that there were thousands who did join themselves unto the church’ (Helaman 3:24). The church was in a period of tremendous growth. But this also presented a danger; many who joined were not really converted.”[1] (Unless noted, emphasis mine)

Three years into Chapter 3, contention and dissensions increased.  Eleven-years after we read about the first migration to the land northward (see Alma 63:4), a major migration begins at this time.  Mormon tells us that “an exceedingly great many” left “to inherit” the land northward.

⁴ And they did travel to an exceedingly great distance, insomuch that they came to large bodies of water and many rivers. ⁵ Yea, and even they did spread forth into all parts of the land, into whatever parts it had not been rendered desolate and without timber, because of the many inhabitants who had before inherited the land.

⁶ And now no part of the land was desolate, save it were for timber; but because of the greatness of the destruction of the people who had before inhabited the land it was called desolate.  ⁷ And there being but little timber upon the face of the land, nevertheless the people who went forth became exceedingly expert in the working of cement; therefore they did build houses of cement, in the which they did dwell.

Helaman 3:4 – 7 (Emphasis mine)

In verses 4-6, we read about how the people found the “land was desolate.”  It was obvious it had been inhabited before.  Here is evidence that there were people here before the Nephites.

We first read about this land when Limhi sent a group of men to find Zarahemla.  They “discovered a land which was covered with bones of men, and of beasts, and was also covered with ruins of buildings of every kind, having discovered a land which had been peopled with a people who were as numerous as the hosts of Israel” (Mosiah 8:8).  We know that they had discovered a Jaredite city as they found the plates made by Ether. 

But there is still evidence of people other than the Jaredites.  

“It is clear, then, that substantial areas of the land southward—probably most of it—were forested. When people went from that area to settle in the land northward, they encountered a marked contrast in the flora. Instead of the abundant timber resources that were at hand in their homelands southward, they now had to use alternative housing or import timber (see Helaman 3:7–10). Note too that the deforested portion of the land northward was not termed ‘wilderness,’ but merely ‘desolate (Helaman 3:6).”[2] (Emphasis mine)

“And who were the unnamed ‘many inhabitants who had before inherited the land (Helaman 3:5-6)? Must we assume Jaredites when they were not named and were not necessarily in the same location? What about those ‘many nations’ that would overrun the land after the Nephite fall (2 Nephi 1:8)? John Sorenson suggests these could include nearby American populations, rather than exclusively referring to European ‘Gentiles.’” [3] (Emphasis mine)

“Were there people before the Nephites? (the third item in the speech). Well, there certainly were, according to the Book of Mormon. Latter-day Saints are disturbed when we read that remains much older than the Book of Mormon are found on the continent. Well, of course, they are. We assume that everything that's found is either Nephite or Jaredite. But read Helaman 3:4-5 where he says, ‘And they did travel to an exceeding great distance, insomuch that they came to large bodies of water and many rivers. Yea, and even they did spread into all parts of the land, into whatever parts had not been rendered desolate and without timber, because of the many inhabitants who had before inherited the land.’ A very interesting thing. There were lots of people there before them. They'd wiped out all the timber, and when they wipe it out, it stays that way.”[4]  (Emphasis mine)

Since timber was not available, the people built homes of cement.  In fact, Mormon tells us they became “expert in the working of cement.”

This has long been used as a tool by critics to challenge the Book of Mormon.  Archeology has shown that cement was not uncommon in the past.  Cement work has been found in areas where it is believed we would have found the Nephites.

“Well, cement can be any bonded building [material]. You use rocks with lime, adobe, or something between them. But this is real cement. In the National Geographic for August 1980 there's something about that. Let me read you this section here from a talk I gave earlier down in Merida in Yucatan. S. Jeffrey K. Wilkerson says here: ‘In use of poured concrete, says my engineer colleague David Hyman, El Tajin's builders excelled at techniques remarkably similar to today's.’ (National Geographic, August 1980, p. 216). It wasn't just building with bonded masonry. It was pouring concrete. It was real cement houses, concrete just as we talk about it, which came as a surprise to me. I didn't know they had it [to that extent].”[5]  (Emphasis mine)

“Recent research shows that cement was in fact extensively used in Mesoamerica beginning largely at this time. One of the most notable uses of cement is in the temple complex at Teotihuacan, north of present-day Mexico City. According to David S. Hyman, the structural use of cement appears suddenly in the archaeological record. Its earliest sample ‘is a fully developed product.’ The cement floor slabs at this site ‘were remarkably high in structural quality.’ Although exposed to the elements for nearly two thousand years, they still ‘exceed many present-day building code requirements.’”[6](Emphasis mine)

“A lime cement was in frequent use in southern Mesoamerica, especially in the lowland Maya area in the period after AD 200. However, central and Gulf Coast Mexico was the scene of the culmination of concrete engineering. Particularly at the vast ruins of Teotihuacn, near Mexico City, large constructions of this material can still be seen. (That area lies, of course, northward from the Isthmus of Tehuantepec, which most LDS scholars consider to be the dividing point between the Nephite lands southward and northward.) The earliest concrete known is from the Valley of Mexico and dates to perhaps two centuries BC. Chemically, early Mexican concrete was ‘much the same as present-day concrete.’ The fact that very little carbon is found in this cement attests to the ability of these ancient peoples.’ These constructions date a little earlier than the reference in the book of Helaman; we may assume that the Nephites' expertness in cement work was taught to them by people who were already living in the ‘land northward’ and had earlier experience in that technology.”[7] (Emphasis mine)

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[1] Hubris and Ate: A Latter-day Warning from the Book of Mormon, Richard D. Draper, Provo, Utah: Maxwell Institute, accessed June 10, 2012.

[2] The Environment of the Nephites and How They Exploited It, John L. Sorenson, Provo, Utah: Maxwell Institute, accessed June 10, 2012.

[3] Indian Origins and the Book of Mormon, Kevin Christensen, Provo, Utah: Maxwell Institute, accessed June 10, 2012.

[4] Lecture 108: Mormon 9, Hugh W. Nibley, Provo, Utah: Maxwell Institute, accessed June 10, 2012.

[5] Lecture 74: Helaman 1-3, Hugh W. Nibley, Provo, Utah: Maxwell Institute, accessed June 10, 2012.

[6] Concrete Evidence for the Book of Mormon, John W. Welch, and Matthew G. Wells, Provo, Utah: Maxwell Institute, accessed June 10, 2012.

[7] How Could Joseph Smith Write So Accurately about Ancient American Civilization? John L. Sorenson, Provo, Utah: Maxwell Institute, accessed June 10, 2012.

Alma 6:1-8

Chapter 6

The Church in Zarahemla is cleansed and set in order—Alma goes to Gideon to preach. About 83 B.C.

¹ AND now it came to pass that after Alma had made an end of speaking unto the people of the church, which was established in the city of Zarahemla, he ordained priests and elders, by laying on his hands according to the order of God, to preside and watch over the church.  ² And it came to pass that whosoever did not belong to the church who repented of their sins were baptized unto repentance, and were received into the church.  ³ And it also came to pass that whosoever did belong to the church that did not repent of their wickedness and humble themselves before God—I mean those who were lifted up in the pride of their hearts—the same were rejected, and their names were blotted out, that their names were not numbered among those of the righteous.  ⁴ And thus they began to establish the order of the church in the city of Zarahemla.

Alma 6:1- 4 (Emphasis mine)

The sermon has ended.  Alma(2) is preparing to leave Zarahemla.  Before he leaves, he ordains priests and elders to “watch over the church” in his absence.  The Lord has said “[l]et the residue of the elders watch over the churches, and declare the word in the regions round about them; and let them labor with their own hands that there be no idolatry nor wickedness practiced” (D&C 52:39).

He had success in preaching to the people.  There were those who were not a part of the church who accepted Alma(2)’s words.  They repented, were baptized, and became a part of the church. 

There were members of the church who rejected his words.  Alma(1) had to deal with unfaithful members after he had became head of the church.  There were those who “did deceive many with their flattering words, who were in the church, and did cause them to commit many sins; therefore it became expedient that those who committed sin, that were in the church, should be admonished by the church” (Mosiah 26:6).  Alma(2) did the same thing.  Those that refused to repent and change their ways had “their names blotted out, that their names were not numbered among those of the righteous” (verse 3).

These people were afflicted by the destructive sin of pride.  We are are warned to beware of pride.  Proverbs tells us there are “six things doth the LORD hate:” the first being “[a] proud look” (Proverbs 6:16-17).  James warned us, “God resisteth the proud, but giveth grace unto the humble” (James 4:6).

Lehi’s tree of life vision explains how the proud act towards the righteous.  He saw “a great and spacious building; and it stood as it were in the air, high above the earth.  And it was filled with people, both old and young, both male and female; and their manner of dress was exceedingly fine; and they were in the attitude of mocking and pointing their fingers towards those who had come at and were partaking of the fruit … And great was the multitude that did enter into that strange building.  And after they did enter into that building they did point the finger of scorn at me and those that were partaking of the fruit also; but we heeded them not” (1 Nephi 26-27, 33).

During Nephi(1)’s vision, he was told, “the large and spacious building, which thy father saw, is vain imaginations and the pride of the children of men.  And a great and a terrible gulf divideth them…” (1 Nephi 12:18)

 Pride is one of the most, if not the most, destructive sin.  It causes us to turn away from God.  We feel we are better than everyone else.  The proud can’t celebrate in silence.  They must persecute those who are not as cool as they believe they are.  Pride is incapable of being silent.  It must attempt to destroy us as well by “mocking and pointing their fingers towards those” who are righteous. 

⁵ Now I would that ye should understand that the word of God was liberal unto all, that none were deprived of the privilege of assembling themselves together to hear the word of God.   ⁶ Nevertheless the children of God were commanded that they should gather themselves together oft, and join in fasting and mighty prayer in behalf of the welfare of the souls of those who knew not God.

⁷ And now it came to pass that when Alma had made these regulations he departed from them, yea, from the church which was in the city of Zarahemla, and went over upon the east of the river Sidon, into the valley of Gideon, there having been a city built, which was called the city of Gideon, which was in the valley that was called Gideon, being called after the man who was slain by the hand of Nehor with the sword.  ⁸ And Alma went and began to declare the word of God unto the church which was established in the valley of Gideon, according to the revelation of the truth of the word which had been spoken by his fathers, and according to the spirit of prophecy which was in him, according to the testimony of Jesus Christ, the Son of God, who should come to redeem his people from their sins, and the holy order by which he was called.  And thus it is written.  Amen.

Alma 6:5-8 (Emphasis mine)

Mormon pauses his abridgement here.  He tells us that the word of God was preached to all people.  They had opportunities to meet and hear the word preached.

Alma(2) also commanded the people to meet together regularly, to fast and pray “in behalf of the welfare of the souls of those who knew not God.”

Fasting is an essential component of our worship.  David tells as he “humbled my soul with fasting and my prayer returned into mine own bosom” (Psalms 35:13).  Fasting is an essential part of humbling oneself and receiving the will and word of God.

The Savior set the example for us.  Before he was tempted by devil, He fasted and humbled Himself before God. “THEN was Jesus led up of the Spirit into the wilderness to be tempted of the devil. And when he had fasted forty days and forty nights, [and had communed with God, he was afterwards an hungered, and was left to be tempted of the devil]” (Matthew 4:1-2, bold italics is from JST Matt. 4:2).  Only after having fasted was He prepared to face the devil.

Alma(2) made his final preparations and left the city of Zarahemla to go to the city of Gideon to preach to the church there.

Alma 5:53-56

⁵³ And now my beloved brethren, I say unto you, can ye withstand these sayings; yea, can ye lay aside these things, and trample the Holy One under your feet; yea, can ye be puffed up in the pride of your hearts; yea, will ye still persist in the wearing of costly apparel and setting your hearts upon the vain things of the world, upon your riches? ⁵⁴ Yea, will ye persist in supposing that ye are better one than another; yea, will ye persist in the persecution of your brethren, who humble themselves and do walk after the holy order of God, wherewith they have been brought into this church, having been sanctified by the Holy Spirit, and they do bring forth works which are meet for repentance—

⁵⁵ Yea, and will you persist in turning your backs upon the poor, and the needy, and in withholding your substance from them? ⁵⁶ And finally, all ye that will persist in your wickedness, I say unto you that these are they who shall be hewn down and cast into the fire except they speedily repent.

Alma 5:53-56 (Emphasis mine)

By ignoring my words, Alma(2) tells them, you “trample the Holy One under your feet.”  They are so wrapped up in their wealth, pride, and set their “hearts upon the vain things of the world,” the teachings of the church mean nothing to them. 

Nephi told us that they day would when “others set at naught and trample under their feet.  Yea, even the very God of Israel do men trample under their feet; I say, trample under their feet but I would speak in other words—they set him at naught, and hearken not to the voice of his counsels” (1 Nephi 19:7).  We see this happening in Alma(2)’s day.

Preaching to his people, Jacob faced this problem early in Nephite history.  He asks them “will ye reject these words?  Will ye reject the words of the prophets; and will ye reject all the words which have been spoken concerning Christ, after so many have spoken concerning him; and deny the good word of Christ, and the power of God, and the gift of the Holy Ghost, and quench the Holy Spirit, and make a mock of the great plan of redemption, which hath been laid for you?” (Jacob 6:8).

In His teachings, Christ taught us to “[g]ive not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you” (Matthew 7:6).

They believed they were better than those who “humble themselves and do walk after the holy order of God.”  They mocked and persecuted their brethren.  They do this despite their brethren have “been sanctified by the Holy Spirit, and they do bring forth works which are meet for repentance.”

Alma(2) warns them of the consequences of ignoring the poor.  This is always a result of the people become rich, pride, wearing costly apparel, and setting their “hearts upon the vain things of the world, upon [their] riches.”  Throughout Nephite history, we see this is the inevitable result of setting their hearts upon their riches.  The poor suffer more than any other does.  David taught to “[t]rust not in oppression, and become not vain in robbery: if riches increase, set not your heart upon them” (Psalms 62:10).

David warned of the consequences of ignoring the poor.  “Let them be before the LORD continually, that he may cut off the memory of them from the earth. Because that he remembered not to shew mercy, but persecuted the poor and needy man, that he might even slay the broken in heart” (Psalms 109:15-16). 

This went against all the teachings of the Nephite religious leaders.  Jacob taught them to “[t]hink of your brethren like unto yourselves, and be familiar with all and free with your substance, that they may be rich like unto you” (Jacob 2:17).  We can’t forget the words of King Benjamin.  We’ve read these words before.  

“And also, ye yourselves will succor those that stand in need of your succor; ye will administer of your substance unto him that standeth in need; and ye will not suffer that the beggar putteth up his petition to you in vain, and turn him out to perish…

For behold, are we not all beggars?  Do we not all depend upon the same Being, even God, for all the substance which we have, for both food and raiment, and for gold, and for silver, and for all the riches which we have of every kind?

“And behold, even at this time, ye have been calling on his name, and begging for a remission of your sins.  And has he suffered that ye have begged in vain?  Nay; he has poured out his Spirit upon you, and has caused that your hearts should be filled with joy, and has caused that your mouths should be stopped that ye could not find utterance, so exceedingly great was your joy.

“And now, if God, who has created you, on whom you are dependent for your lives and for all that ye have and are, doth grant unto you whatsoever ye ask that is right, in faith, believing that ye shall receive, O then, how ye ought to impart of the substance that ye have one to another.”

Mosiah 4:16, 19-21 (Emphasis mine)

When the Gadianton Robbers took over the government, Mormon would write, “thus they did obtain the sole management of the government, insomuch that they did trample under their feet and smite and rend and turn their backs upon the poor and the meek, and the humble followers of God.  And thus we see that they were in an awful state, and ripening for an everlasting destruction” (Helaman 6:39-40).

The Lord warns us “[w]o unto you rich men, that will not give your substance to the poor, for your riches will canker your souls; and this shall be your lamentation in the day of visitation, and of judgment, and of indignation: The harvest is past, the summer is ended, and my soul is not saved!” (D&C 56:16). 

2 Nephi 26:20-23

²⁰ And the Gentiles are lifted up in the pride of their eyes, and have ‘stumbled,’ because of the greatness of their ‘stumbling block,’ that they have built up many churches; nevertheless, they put down the power and miracles of God, and preach up unto themselves their own wisdom and their own learning, that they may get gain and grind upon the face of the poor.  ²¹ And there are many churches built up which cause envyings, and strifes, and malice.

2 Nephi 26:20-21 (Emphasis mine)

20  Again, When a righteous man doth turn from his righteousness, and commit iniquity, and I lay a stumblingblock before him, he shall die: because thou hast not given him warning, he shall die in his sin, and his righteousness which he hath done shall not be remembered; but his blood will I require at thine hand.

Ezekiel 3:20 (Emphasis mine)

15  What mean ye that ye beat my people to pieces, and grind the faces of the poor?  saith the Lord GOD of hosts.

Isaiah 3:15 (Emphasis mine)

In the last days, Nephi(1) saw that pride would become a major problem for both the people and the churches.  Many churches will be built that will “put down” the miracles of God and preach their own wisdom in place of the word of God. 

Neal Maxwell explains how King Benjamin, in his great sermon understood the importance of this prophesy.

“But the path of wisdom [King Benjamin] cited is sharply distinguished from the ‘world and the wisdom thereof’ (1 Nephi 11:35). Benjamin knew that without revelations, prophets, and sacred records, mankind must settle for ‘preach[ing] up . . . their own wisdom’ (2 Nephi 26:20), which is not much of an offering. Only the Holy Ghost can keep us on the strait and narrow path, which is wisdom's path (see Mosiah 2:36).” [1] (Emphasis mine)

Richard Draper explains how we see this in our society today.

“Partaking of its easy abundance, Americans often forget from whom the blessings flow. In their blindness, they attribute their success to themselves and desire more. Pride sets in. As in the case of Nephite society, ‘the people began to be distinguished by ranks, according to their riches and their chances for learning, yea, some were ignorant because of their poverty, and others did receive great learning because of their riches’ (3 Nephi 6:12). Nephi knew this was exactly the condition that would beset those upon this continent in the latter days. The Gentiles, he attested, ’are lifted up in the pride of their eyes, and have stumbled, because of the greatness of their stumbling block, that they have built up many churches; nevertheless, they put down the power and miracles of God, and preach up unto themselves their own wisdom and their own learning, that they may get gain and grind upon the face of the poor’ (2 Nephi 26:20).” [2] (Emphasis mine)

²² And there are also secret combinations, even as in times of old, according to the combinations of the devil, for he is the founder of all these things; yea, the founder of murder, and works of darkness; yea, and he leadeth them by the neck with a flaxen cord, until he bindeth them with his strong cords forever.  ²³ For behold, my beloved brethren, I say unto you that the Lord God worketh not in darkness.

2 Nephi 26:22-23 (Emphasis mine)

18  Woe unto them that draw iniquity with cords of vanity, and sin as it were with a cart rope:

Isaiah 5:18 (Emphasis mine)

Nephi(1) warns us of the evils of secret combinations.  These groups do what they do in “darkness.”  The devil is the founder of these things.  It is another way the binds us and leads us to Hell. 

Nephi(1) reminds us “the lord God worketh not in darkness.”

Richard Rust writes about the threats of secret combinations.

“The nature, rise, and effect of secret combinations is a third significant type of narrative that is reinforced and confirmed by repetition. Jacob anticipates the problem of Gadiantonism when he warns the Nephites about the devil's stirring up secret combinations (2 Nephi 9:9). Likewise, Nephi's prophecies of secret combinations among the Gentiles and Alma's testimony that the Jaredites were destroyed because of their secret works (2 Nephi 26:22; Alma 37:30) prefigure the effect such works of darkness will have on the Nephite nation. The character of secret combinations is presented dramatically and frighteningly in the detailed accounts of Kishkumen and Gadianton and their band (Helaman 2–16) and of Akish's machinations (Ether 8). One account confirms the other. “ [3] (Emphasis mine)

Alyson Skabelund Von Feldt observes:

“The motif returns for a last time in 2 Nephi 26—28. Nephi describes the Gentiles of the last days as building up many churches that minimize ‘the power and miracles of God.’ Rather, they ‘preach up unto themselves their own wisdom and their own learning, that they may get gain and grind upon the face of the poor (2 Nephi 26:20). Nephi introduces ‘secret combinations’ here, which he says are founded by the devil (2 Nephi 26:22). They bring to mind the gangs of Proverbs 1:8—19, established to kill the innocent in order to acquire their ‘precious substance’ (v. 13). 

“Nephi warns of the seductive powers of the devil, who, like the evil man of Proverbs 2:12—15, uses his power of speech to deceive and ensnare. He will stir some up to anger, while pacifying others, lulling them into a feeling of security, flattering them, whispering in their ears ‘until he grasps them with his awful chain’ (2 Nephi 28:19—23). Like the strange woman whose paths are ‘unto the dead’ (Proverbs 2:18) and the evil man whose paths are dark and crooked (Proverbs 2:15), the devil ‘cheateth their souls, and leadeth them away carefully down to hell’ (2 Nephi 28:21).” [4] (Emphasis mine)

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[1] King Benjamin's Sermon: A Manual for Discipleship, Neal A. Maxwell, Provo, Utah: Maxwell Institute, accessed December 30, 2011.

[2] Hubris and Ate: A Latter-day Warning from the Book of Mormon, Richard D. Draper,
Provo, Utah: Maxwell Institute, accessed December 30, 2011.

[3] "To Show unto the Remnant of the House of Israel" - Narrators and Narratives, Richard Dilworth Rust, Provo, Utah: Maxwell Institute, accessed December 30, 2011.

[4] "His Secret is with the Righteous": Instructional Wisdom in the Book of Mormon, Alyson Skabelund Von Feldt, Provo, Utah: Maxwell Institute, accessed December 30, 2011.

Alma 31:20-25

20  For behold, every man did go forth and offer up these same prayers.

21  Now the place was called by them Rameumptom, which, being interpreted, is the holy stand.

22  Now, from this stand they did offer up, every man, the selfsame prayer unto God, thanking their God that they were chosen of him, and that he did not lead them away after the tradition of their brethren, and that their hearts were not stolen away to believe in things to come, which they knew nothing about.

23  Now, after the people had all offered up thanks after this manner, they returned to their homes, never speaking of their God again until they had assembled themselves together again to the holy stand, to offer up thanks after their manner.

24  Now when Alma saw this his heart was grieved; for he saw that they were a wicked and a perverse people; yea, he saw that their hearts were set upon gold, and upon silver, and upon all manner of fine goods.

25  Yea, and he also saw that their hearts were lifted up unto great boasting, in their pride.

Alma 31:20-25 (Emphasis mine)

What Alma(2) saw was an arrogant and proud people.  Their hearts were not on their religion.  For the Zoramites, religion was a one-day affair.  They’d get on their Rameumptom, recite their rote prayer, go home, and forget about their “faith” until the next week. 

Meanwhile, they were more concerned with making money and wearing fine clothes.  They wanted to show off their wealth. 

6  But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly.

7  But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking.

8  Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him.

Matthew 6:6-8 (Emphasis mine)

22  But be ye doers of the word, and not hearers only, deceiving your own selves.

23  For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass:

24  For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was.

James 1:22-24 (Emphasis mine)

Hugh Nibley wrote about the Rameumptom.

“The most prominent fixture of their ceremonial center was a praying-stand at the top of a stairway—suggesting, of course, the standard appointment of the ancient American ceremonial centers: the tall towers with their steep stairways (Alma 31:13). The stair-tower went by the very alien name of Rameumptom (Alma 31:21). Alma, who never accuses these people of immorality, is shocked that their prayers are accompanied with a great showing off of costly and ornate vestments. Heavily adorned—in striking contrast to the garments of the Mosaic priesthood, they paraded around in gorgeous attire while they prayed (Alma 31:27—28).” [1]          (Emphasis mine)

Richard Williams compares the Zoramites and Korihor.  He also explains why Alma(2) would teach his great sermon of faith.

“Interestingly, chapter 31 introduces us to the Zoramites, who espoused religious doctrines similar to Korihor's. They, too, believed that the words of the prophets were foolish traditions, and they were proud ‘that their hearts were not stolen away to believe in things to come, which they knew nothing about’ (Alma 31:22).

“Korihor and the Zoramites so persuasively presented their view of faith, knowledge, and truth that Alma, as well as Moroni, sensed that it needed a powerful response. It is no coincidence, then, that what follows in chapter 32 is perhaps the most profound exposition on faith in all of scripture.“ [2] (Emphasis mine)

Lindon Robinson explains how the Zoramites were a divided society, a society that was divided by wealth.  The poor suffered discrimination by the rest of society.

“The apostate Zoramites first separated themselves spiritually from Christ by denying his existence and then created social and religious divisions among themselves based on riches. Upon their exclusive place of worship, the Rameumptom, the upper class prayed, ‘Holy God, we believe that thou hast separated us from our brethren’ and ‘We thank thee, O God, that we are a chosen and a holy people’ (Alma 31:16, 18). Alma, sickened at the spectacle, ‘saw that their hearts were set upon gold, and upon silver, and upon all manner of fine goods’ (Alma 31:24). Exclusion and separations among the Zoramites created a large group who were poor (see Alma 32:2). Even though these had ‘labored abundantly’ to build synagogues, they were despised because of their poverty and were excluded from places of worship (Alma 32:5).” [3] (Emphasis mine)

How did Zoramite society get to this point?  Sherrie Mills Johnson explains:

“The Zoramites met once a week, offered up a rote prayer, and then ‘returned to their homes, never speaking of their God again until they had assembled themselves together again to the holy stand; (Alma 31:23). In addition, Alma saw that the hearts of the Zoramites were ‘set upon gold, and upon silver, and upon all manner of fine goods’ (Alma 31:24). Yet most dissenting religious groups eschew materialism. This fact, combined with the Zoramites' limited religious life, suggests that religion was not the main motivation for the Zoramite separation…

“The most likely reason for their separation, then, entailed politico-economic considerations. Discontented because of their economic and social position within the Nephite culture, they gathered others of similar circumstances and banded together to establish a government and economy that favored them. In this case we would expect to find a new society that disavowed the old culture (including its religious and political systems) while disengaging or distancing itself in any way possible in order to create a distinct identity of its own—which is what we find in the account of the Zoramites.” [4] (Emphasis mine)

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[1] The Book of Mormon: Forty Years After, Hugh W. Nibley, Provo, Utah: Maxwell Institute, accessed November 25, 2011.

[2] Faith, Reason, Knowledge, and Truth, Richard N. Williams, Provo, Utah: Maxwell Institute, accessed November 25, 2011.

[3] "No Poor Among Them"  Lindon J. Robison, Provo, Utah: Maxwell Institute, accessed November 25, 2011.

[4] The Zoramite Separation: A Sociological Perspective, Sherrie Mills Johnson, Provo, Utah: Maxwell Institute, accessed November 25, 2011.