Alma 1:1-6

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)

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[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.

2 Nephi 26:24-33

²⁴ He doeth not anything save it be for the benefit of the world; for he loveth the world, even that he layeth down his own life that he may draw all men unto him.  Wherefore, he commandeth none that they shall not partake of his salvation.  ²⁵ Behold, doth he cry unto any, saying: Depart from me?  Behold, I say unto you, Nay; but he saith: Come unto me all ye ends of the earth, buy milk and honey, without money and without price.

2 Nephi 26:24-25 (Emphasis mine)

1  HO, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price.

Isaiah 55:1 (Emphasis mine)

Nephi(1), in his plainness, shares an important truth.  Whatever God does, He does it for the world.  He doesn’t choose whom He helps.  He turns no one away; His desire is that all men partake of salvation.

Neal Maxwell emphasized this truth.

“After all, the Book of Mormon's stated purpose is for ‘the convincing of the Jew and Gentile that Jesus is the Christ’ (title page), making it a divine gift to the entire human family.

“In fact, Nephi tells us that God ‘doeth not anything save it be for the benefit of the world’ (2 Nephi 26:24). The knowledge concerning God's plan of salvation, repeatedly and carefully set forth in the Book of Mormon, can counter the hopelessness and despair of some who lament the human predicament in which they feel mortals are ‘conceived without consent" and "wrenched whimpering into an alien universe.’ “ [1] (Emphasis mine)

While God does what He does for all, that doesn’t mean that it’s that simple.  M. Catherine Thomas explains:

“Obviously, God can withdraw grace from a group or an individual and he can give grace. ‘The Lord gave, and the Lord hath taken away; blessed be the name of the Lord’ (Job 1:21). He does this to accomplish his divine purposes; we know he does nothing save it be for the benefit of the world (2 Nephi 26:24). But something we can probably never calculate, unless it is given to us by revelation, is how much grace is being given or being withheld from a person, even ourselves. All we can do is the best we can do, lending support and tolerance and compassion to one another. Unless one has inspiration, one cannot tell what the Lord is up to in another person's life. We just have to look at each person compassionately, knowing that the Lord isn't done with him or her yet, nor is He done with us yet.” [2] (Emphasis mine)

²⁶ Behold, hath he commanded any that they should depart out of the synagogues, or out of the houses of worship?  Behold, I say unto you, Nay.  ²⁷ Hath he commanded any that they should not partake of his salvation?  Behold I say unto you, Nay; but he hath given it free for all men; and he hath commanded his people that they should persuade all men to repentance.  ²⁸ Behold, hath the Lord commanded any that they should not partake of his goodness?  Behold I say unto you, Nay; but all men are privileged the one like unto the other, and none are forbidden.

2 Nephi 26:26-28 (Emphasis mine)

He continues the points made in verse 24-25.  No one is commanded to depart from any place of worship; no one has been commanded not to partake of salvation; no one has been commanded that they should not partake of His goodness.  All this has been given freely.

The only command he has given his people is to persuade all men to repent.  To repent, one must have the spirit of the Lord in their hearts.  Again, this is given freely.

8  For by grace are ye saved through faith; and that not of yourselves: it is the gift of God:

Ephesians 2:8 (Emphasis mine)

²⁹ He commandeth that there shall be no priestcrafts; for, behold, priestcrafts are that men preach and set themselves up for a light unto the world, that they may get gain and praise of the world; but they seek not the welfare of Zion.  ³⁰ Behold, the Lord hath forbidden this thing; wherefore, the Lord God hath given a commandment that all men should have charity, which charity is love.  And except they should have charity they were nothing.  Wherefore, if they should have charity they would not suffer the laborer in Zion to perish.  ³¹ But the laborer in Zion shall labor for Zion; for if they labor for money they shall perish.

2 Nephi 26:29-31 (Emphasis mine)

Priestcrafts were forbidden very early in the Book of Mormon record.  Nephi(1), having seen his people’s future, knew the consequences of priestcrafts.  Those that serve the Lord do so for the welfare of Zion.  If that is not their motive, they are not serving God; they are doing this for gain and the praise of the world.

If you serve the Lord, do so with charity.  Without charity, we are nothing.

Appeal to vanity is an important part of priestcrafts.  Hugh Nibley writes:

“Since humility is one of the rarest of human qualities, the most direct and effective appeal is to vanity: ‘Priestcrafts are that men preach and set themselves up for a light unto the world, that they may get gain and praise of the world; but they seek not the welfare of Zion’ (2 Nephi 26:29).” [3] (Emphasis mine)

Hugh Nibley reminds us that what is important is for what we work.

“The whole emphasis in the holy writ is not on whether one works or not, but what one works for: ‘The laborer in Zion shall labor for Zion; for if they labor for money they shall perish’ (2 Nephi 26:31). ‘The people of the church began to wax proud, because of their exceeding riches, . . . precious things, which they had obtained by their industry’ (Alma 4:6) and which proved their undoing, for all their hard work.” [4] (Emphasis mine)

Don Norton discusses the problem with a materialistic outlook on life.

“The problem of a materialistic outlook on life is that it produces a false sense of security—as if humans have things under control. (Some critics lay similar blame on another sacrosanct feature of our modern world—technology.) If the Book of Mormon has one great message, it is the danger of the love and inequitable distribution of material things. In every case, the Nephite slide into corruption begins with the words ‘costly apparel’ (or as we would say today, ‘designer clothes’). The charge is clear: ‘But the laborer in Zion shall labor for Zion; for if they labor for money they shall perish’ (2 Nephi 26:31).” [5] (Emphasis mine)

³² And again, the Lord God hath commanded that men should not murder; that they should not lie; that they should not steal; that they should not take the name of the Lord their God in vain; that they should not envy; that they should not have malice; that they should not contend one with another; that they should not commit whoredoms; and that they should do none of these things; for whoso doeth them shall perish.  ³³ For none of these iniquities come of the Lord; for he doeth that which is good among the children of men; and he doeth nothing save it be plain unto the children of men; and he inviteth them all to come unto him and partake of his goodness; and he denieth none that come unto him, black and white, bond and free, male and female; and he remembereth the heathen; and all are alike unto God, both Jew and Gentile.

2 Nephi 26:32-33 (Emphasis mine)

After reviewing the commandments of the Lord God, Nephi(1) concludes by reminding us these sins do not come from the Lord.  Only things that are good come from the Lord.  What he offers is available to all.  All men are invited to partake of the goodness of the Lord, for “all are alike unto God, both Jew and Gentile.”

Roy Prete expands on Nephi(1)’s teachings that “all are alike unto God, both Jew and Gentile.”

“It also brings into full focus Nephi's affirmation of God's love for all his children and desire to work with every people in behalf of their salvation: ‘He inviteth them all to come unto him and partake of his goodness; and he denieth none that come unto him, black and white, bond and free, male and female; and he remembereth the heathen; and all are alike unto God, both Jew and Gentile’ (2 Nephi 26:33). Thus God not only is viewed as an active participant in human affairs, but his influence extends to all people (see Alma 29:8). God, from the point of Nephi's revelatory experience, plays a major role in the destinies of all nations.” [6] (Emphasis mine)

Matthew Roper explains how Nephi(1)’s teachings show that there were other people here when Lehi’s party arrived.

“Nephi's emphasis on the universal nature of God's love is even more meaningful if written and taught to a people grappling with issues of ethnic and social diversity. ‘And he inviteth them all to come unto him and partake of his goodness; and he denieth none that come unto him, black and white, bond and free, male and female; and he remembereth the heathen; and all are alike unto God, both Jew and Gentile’ (2 Nephi 26:33). Nephites would understand Jews to be those who came out from Jerusalem, yet the additional reference to Gentiles and heathen would only make sense to a Nephite if there were others in the land.” [7] (Emphasis mine)

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[1] By the Gift and Power of God, Neal A. Maxwell, Provo, Utah: Maxwell Institute, accessed December 31, 2011.

[2] Alma the Younger, Part 2, M. Catherine Thomas, Provo, Utah: Maxwell Institute, accessed December 31, 2011.

[3] The Way of the "Intellectuals", Hugh W. Nibley, Provo, Utah: Maxwell Institute, accessed December 31, 2011.

[4] What is Zion? A Distant View, Hugh Nibley, Provo, Utah: Maxwell Institute, accessed December 31, 2011.

[5] Working toward Zion: Principles of the United Order for the Modern World, Don Norton, Provo, Utah: Maxwell Institute, accessed December 31, 2011.

[6] God in History? Nephi's Answer, Roy A. Prete, Provo, Utah: Maxwell Institute, accessed December 31, 2011.

[7] Nephi's Neighbors: Book of Mormon Peoples and Pre-Columbian Populations, Matthew Roper, Provo, Utah: Maxwell Institute, accessed December 31, 2011.