Monday, January 12, 2015

Alma 1:24-29

24 For the hearts of many were hardened, and their names were blotted out, that they were remembered no more among the people of God.  And also many withdrew themselves from among them.
25 Now this was a great trial to those that did stand fast in the faith; nevertheless, they were steadfast and immovable in keeping the commandments of God, and they bore with patience the persecution which was heaped upon them.
26 And when the priests left their labor to impart the word of God unto the people, the people also left their labors to hear the word of God.  And when the priest had imparted unto them the word of God they all returned again diligently unto their labors; and the priest, not esteeming himself above his hearers, for the preacher was no better than the hearer, neither was the teacher any better than the learner; and thus they were all equal, and they did all labor, every man according to his strength.
27 And they did impart of their substance, every man according to that which he had, to the poor, and the needy, and the sick, and the afflicted; and they did not wear costly apparel, yet they were neat and comely.
28 And thus they did establish the affairs of the church; and thus they began to have continual peace again, notwithstanding all their persecutions.
29 And now, because of the steadiness of the church they began to be exceedingly rich, having abundance of all things whatsoever they stood in need—an abundance of flocks and herds, and fatlings of every kind, and also abundance of grain, and of gold, and of silver, and of precious things, and abundance of silk and fine-twined linen, and all manner of good homely cloth.
30 And thus, in their prosperous circumstances, they did not send away any who were naked, or that were hungry, or that were athirst, or that were sick, or that had not been nourished; and they did not set their hearts upon riches; therefore they were liberal to all, both old and young, both bond and free, both male and female, whether out of the church or in the church, having no respect to persons as to those who stood in need.
31 And thus they did prosper and become far more wealthy than those who did not belong to their church.
32 For those who did not belong to their church did indulge themselves in sorceries, and in idolatry or idleness, and in babblings, and in envyings and strife; wearing costly apparel; being lifted up in the pride of their own eyes; persecuting, lying, thieving, robbing, committing whoredoms, and murdering, and all manner of wickedness; nevertheless, the law was put in force upon all those who did transgress it, inasmuch as it was possible.
33 And it came to pass that by thus exercising the law upon them, every man suffering according to that which he had done, they became more still, and durst not commit any wickedness if it were known; therefore, there was much peace among the people of Nephi until the fifth year of the reign of the judges.

Alma 1:24-33

Even though Nehor had been executed, there was still apostasy occurring.  Those that refused to repent of their sins had their names blotted out.  This is similar to the command the Lord gave Moses – “And the LORD said unto Moses, Whosoever hath sinned against me, him will I blot out of my book” (Exodus 32:33).  The Lord told Alma1, “Now I say unto you, Go; and whosoever will not repent of his sins the same shall not be numbered among my people; and this shall be observed from this time forward … And those that would not confess their sins and repent of their iniquity, the same were not numbered among the people of the church, and their names were blotted out” (Mosiah 26:32, 36).

Alma2 would deal with this in the same manner as his father.  “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” (Alma 6:3).

Almost certainly as a result of this verdict and execution, the rift between the people of Christ and members of other groups within the community deepened in the second year of the reign of judges. Recalcitrant and bellicose members of the church were excommunicated (Alma 1:24), undoubtedly becoming bitter enemies to Alma and the church.[1]

Those in the Church suffered trials, yet they remained faithful to the church.  They kept the commandments and were patient in their sufferings.

The priests left their jobs to preach the word of God.  Remember, the priests were commanded to provide for themselves.  “And he also commanded them that the priests whom he had ordained should labor with their own hands for their support … And the priests were not to depend upon the people for their support; but for their labor they were to receive the grace of God, that they might wax strong in the Spirit, having the knowledge of God, that they might teach with power and authority from God” (Mosiah 18:24, 26).

People left their jobs to listen to the word of God.  After the preaching ended, the priests and people returned to their jobs.  Equality was taught in the church.  The preacher was no better than a member of their congregation; a teacher was not better than the student.  They were all equals.

Each man worked.  What was expected was that each person worked “to his strength.”  This principle was taught by King Benjamin.  “And see that all these things are done in wisdom and order; for it is not requisite that a man should run faster than he has strength.  And again, it is expedient that he should be diligent, that thereby he might win the prize; therefore, all things must be done in order” (Mosiah 4:27).

There were still problems, nonetheless.

 Everybody was crazy about the charismatic Alma. But now he had been thoroughly converted, and he was in charge not only of the church, but he was the chief judge in a sacral society. He was head of the church and the state. Anybody writing this would say, "We are in for a golden age—at last a new age dawns with Alma." And what happens? Before the year is out, the whole thing starts coming apart. Well, well! In Alma 1:26 is what he escaped to. The general corruption—or collapse was what it amounted to—is in Alma 1:16–20.[2]

Members of the church were expected to give of their substance to the poor.  This was one of King Benjamin’s major messages in his great sermon – “And now, for the sake of these things which I have spoken unto you—that is, for the sake of retaining a remission of your sins from day to day, that ye may walk guiltless before God—I would that ye should impart of your substance to the poor, every man according to that which he hath, such as feeding the hungry, clothing the naked, visiting the sick and administering to their relief, both spiritually and temporally, according to their wants” (Mosiah 4:26).

The Savior commanded us to provide for the poor.  Talking to the young ruler, after he had told the Savior all he had done, He told him – “Now when Jesus heard these things, he said unto him, Yet lackest thou one thing: sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me” (Luke 18:22).  Sadly, the ruler left without becoming a disciple of Christ.

The Lord, revealing principles of consecration to Joseph Smith told him – “And behold, thou wilt remember the poor, and consecrate of thy properties for their support that which thou hast to impart unto them, with a covenant and a deed which cannot be broken.  And inasmuch as ye impart of your substance unto the poor, ye will do it unto me; and they shall be laid before the bishop of my church and his counselors, two of the elders, or high priests, such as he shall appoint or has appointed and set apart for that purpose” (D&C 42:30-31).

Elder Russell M. Nelson reminded us we still have that duty.  “Every person so baptized who receives the gift of the Holy Ghost, which seals the ordinance, is under solemn covenant with the Lord to obey his commandments. Caring for the poor is one of those commandments.[3]” (emphasis in original)

After King Benjamin’s sermon, we don’t hear anything about what he told the people they must do.  There is no mention of his son, Mosiah, implementing his teachings.[4]  Alma2, on the other hand, “implemented many of the religious and social policies articulated by Benjamin.”[5]

The members of the church did not wear costly apparel.  Once again, we see costly apparel representing apostasy from the gospel.  It is not unusual for those who wear the best clothes to think they are better than others.  By not wearing expensive clothes, they were holding to the teaching all members of the church should be equal.  It was effective, because there was peace in the church.

[1] The Legal Cases in the Book of Mormon – The Trial of Nehor, Maxwell Institute, accessed January 12, 2015.
[3] In the Lord’s Own Way, Russell M. Nelson, April 1986 Conference).
[4] That is not to say he didn’t implement his father’s teachings.  For whatever reason, whomever compiled the book of Mosiah left it out.
[5] King Benjamin's Speech – Benjamin, the Man: His Place in Nephite History, John W. Welch, Maxwell Institute, accessed January 12, 2015.
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Saturday, January 10, 2015

Alma 1:11-23

10 And the man who slew him was taken by the people of the church, and was brought before Alma, to be judged according to the crimes which he had committed.
11 And it came to pass that he stood before Alma and pleaded for himself with much boldness.
12 But Alma said unto him: Behold, this is the first time that priestcraft has been introduced among this people.  And behold, thou art not only guilty of priestcraft, but hast endeavored to enforce it by the sword; and were priestcraft to be enforced among this people it would prove their entire destruction.
13 And thou hast shed the blood of a righteous man, yea, a man who has done much good among this people; and were we to spare thee his blood would come upon us for vengeance.
14 Therefore thou art condemned to die, according to the law which has been given us by Mosiah, our last king; and it has been acknowledged by this people; therefore this people must abide by the law.
15 And it came to pass that they took him; and his name was Nehor; and they carried him upon the top of the hill Manti, and there he was caused, or rather did acknowledge, between the heavens and the earth, that what he had taught to the people was contrary to the word of God; and there he suffered an ignominious death.
16 Nevertheless, this did not put an end to the spreading of priestcraft through the land; for there were many who loved the vain things of the world, and they went forth preaching false doctrines; and this they did for the sake of riches and honor.
17 Nevertheless, they durst not lie, if it were known, for fear of the law, for liars were punished; therefore they pretended to preach according to their belief; and now the law could have no power on any man for his belief.
18 And they durst not steal, for fear of the law, for such were punished; neither durst they rob, nor murder, for he that murdered was punished unto death.
19 But it came to pass that whosoever did not belong to the church of God began to persecute those that did belong to the church of God, and had taken upon them the name of Christ.
20 Yea, they did persecute them, and afflict them with all manner of words, and this because of their humility; because they were not proud in their own eyes, and because they did impart the word of God, one with another, without money and without price.
21 Now there was a strict law among the people of the church, that there should not any man, belonging to the church, arise and persecute those that did not belong to the church, and that there should be no persecution among themselves.
22 Nevertheless, there were many among them who began to be proud, and began to contend warmly with their adversaries, even unto blows; yea, they would smite one another with their fists.
Alma 1:10-22

Nehor was taken by a group of people and brought to Alma, the chief judge.[1] He stood before Alma, “and pleaded for himself with much boldness.” 

The burden of proof quickly shifted to the accused, who needed to produce evidence in his own behalf; if a strong defense was forthcoming, the burden would shift back to the accuser, requiring him to strengthen his original allegations. An accused was not presumed innocent until proven guilty. Thus defendants such as Jeremiah, Abinadi, and Nehor all found it necessary to argue and "plead" (Alma 1:11) vigorously for themselves.[2]

While we do not know what arguments Nehor may or may not have raised in his own defense, we can well imagine that the record is correct when it states that he pleaded for himself "with much boldness" (Alma 1:11). Nehor made arguments of some kind, and it appears that they had some substance behind them, as the foregoing possibilities suggest. With these types of legal arguments in mind, we can easily appreciate the challenge that Alma was up against in judging this formidable case.[3]

After Nehor had plead his case, Alma responded.

For the first time, priestcraft has been introduced among the Nephites.  According to the Online Etymology Dictionary, priestcraft comes from the late 15th century.  It is described as the "business of being a priest," from priest + craft (n.). After rise of Protestantism and the Enlightenment, it acquired a pejorative sense of "arts and devices of ambitious priests for attaining and holding temporal power and social control" (1680s).[4]

Thomas Valletta gives us further information.

His movement fits well within the broader rubric of priestcraft, which Nephi defined as "men preach[ing] and set[ting] 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). Priestcraft, a word not in most modern dictionaries, is defined by the 1828 American Dictionary of the English Language by Noah Webster as "the stratagems and frauds of priests; fraud or imposition in religious concerns; management of selfish and ambitious priests to gain wealth and power, or to impose on the credulity of others."36  [5]

He is guilty of priestcraft; he is also guilty of enforcing priestcraft by the sword.  It’s interesting to note Nehor is not found guilty of murder.  It makes one wonder what defense Nehor provided that led to no finding of guilt for murder.

Were priestcraft come among the Nephites permanently, they would be destroyed. “[W]ere we to spare thee [Gideon’s] blood would come upon us for vengeance.”

Nehor is condemned to die.  Alma makes the point his punishment is well within the law.  He was condemned according to “the law which has been given us by Mosiah … and it has been acknowledged by the people.”

As a result, he was condemned to die according to the law set forth by King Mosiah (see Alma 1:13–14). The description of his execution suggests a ceremonial invoking of a covenantal cursing, and, as has been suggested by Nibley, may hark back to an ancient tradition of the fallen angel Shamhozai, who "repented, and by way of penance hung himself up between heaven and earth."[6]

Alma went on, however, to state that the newly adopted law of Mosiah "has been acknowledged by this people; therefore this people must abide by the law" (Alma 1:14). One may wonder why Alma appended this additional justification for the sentence he imposed. Alma's reminder may have been designed to quell the protests from Nehor's followers that surely were to follow. Alma's resort to popular authority may also have served to reinforce the power of the newly arranged system of judges to impose the death penalty.[7]

He was taken to the top of a hill called Manti.  He was “caused, or rather did acknowledge” his teachings were contrary to the word of God.  There is some question as to whether Nehor willingly confessed or if it was a forced confession.  He then suffered “an ignominious death.” 

“Some have wondered if Nehor may have been hanged, since Alma 1:15 speaks of him acknowledging his faults ‘between the heavens and the earth.’ However, this may have reference to the fact that he had been taken ‘upon the top of the hill Manti.’ In any event, we are merely told that ‘he suffered an ignominious death.’”[8]

The execution of Nehor did not stop the spread of priestcraft.  Many loved the things of the world and the riches priestcraft could bring.  They went around preaching all manner of false doctrine. “[T]he inauguration of priestcraft threatened the fledgling reign of the judges so deeply, Alma was all the more justified in taking drastic action against Nehor in an albeit unsuccessful effort to prevent ‘the spreading of priestcraft through the land’ (Alma 1:16), which indeed threatened the very establishment of this new system of justice among the Nephites.”[9]

Nephite law allowed freedom of belief.  “Now there was no law against a man's belief; for it was strictly contrary to the commands of God that there should be a law which should bring men on to unequal grounds” (Alma 30:7).  Joseph Smith also endorsed this in the 11th Article of Faith.  “We claim the privilege of worshiping Almighty God according to the dictates of our own conscience, and allow all men the same privilege, let them worship how, where, or what they may.”

Since freedom of belief was protected, many proclaimed the actually believed what they preach.  They were aware of the laws.  They couldn’t steal, rob, nor murder.  Their false religion protected them. “But if he murdered he was punished unto death; and if he robbed he was also punished; and if he stole he was also punished; and if he committed adultery he was also punished; yea, for all this wickedness they were punished” (Alma 30:10)

Persecution of church members followed.  They persecuted them with their words. 

[I]n persecuting those who had taken upon themselves the name of Christ, Nehor and Amlici were challenging the very foundations of Nephite society (Alma 1:19). This was far deeper than an attack upon the church or the institution of judgeship. The order of Nehor posed a direct threat to the tradition that defined the Nephite identity and kept their society intact in the face of external military and cultural encroachment.[10]

Church members were humble and avoided pride.  They willingly shared the gospel, free of charge.  They supported the poor and shared as needed.  In every sense, they obeyed the laws of the gospel.

The church led by Alma, however, continued to distinguish itself by serving and supporting one another specifically "without money" (Alma 1:20). Preserving the tradition instituted by Alma the Elder at the Waters of Mormon, these covenant people supported one another by sharing their goods, "impart[ing] of their substance, every one according to that which he had" (Mosiah 18:27).[11]

Members of the church were prevent by church law to persecute those who weren’t members.  They were also forbidden from persecuting each other.  This didn’t always happen.  “For they saw and beheld with great sorrow that the people of the church began to be lifted up in the pride of their eyes, and to set their hearts upon riches and upon the vain things of the world, that they began to be scornful, one towards another, and they began to persecute those that did not believe according to their own will and pleasure” (Alma 4:8).

Many members became proud and contended with their adversaries.  It was not unusual they would come to blow.

Although Alma stresses the legal nature of [the execution of Nehor] ... this event may have appeared to nonbelievers as an attempt to consolidate and institutionalize the church’s newly established political influence at the expense of other religious traditions. Certainly, the fact that Nehor was taken not by individuals representing the civic leadership but by “people of the church” and judged by the high priest of the church, regardless of his protestations of legal precept, would have been troubling to those of other belief systems. In any case, the antipathy between those inside and outside the church, the latter perhaps feeling sympathetic to the case of Nehor’s followers, generally resulted in verbal and physical confrontation (see Alma 1:22).[12]

[1] A group of people took Abinadi before King Noah (see Mosiah 12:9-16).
[4] Online Etymology Dictionary, accessed January 10, 2015.
[5] The Temple in Time and Eternity – Conflicting Orders: Alma and Amulek in Ammonihah, Thomas R. Valletta, Maxwell Institute, accessed January 10, 2015.
[8] Insights: An Ancient Window, John Tvedtnes, Maxwell Institute, accessed January 10, 2015.
[10] The Book of Mosiah: Thoughts about Its Structure, Purposes, Themes, and Authorship, Gary L. Sturgess, Maxwell Institute, accessed January 10, 2015.
[11] Weighing and Measuring in the Worlds of the Book of Mormon, John W. Welch, Maxwell Institute, accessed January 10, 2015.
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Thursday, January 8, 2015

Alma 1:1-10

The Book of
ALMA
The Son of Alma

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.
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.
7 And it came to pass as he was going, to preach to those who believed on his word, he met a man who belonged to the church of God, yea, even one of their teachers; and he began to contend with him sharply, that he might lead away the people of the church; but the man withstood him, admonishing him with the words of God.
8 Now the name of the man was Gideon; and it was he who was an instrument in the hands of God in delivering the people of Limhi out of bondage.
9 Now, because Gideon withstood him with the words of God he was wroth with Gideon, and drew his sword and began to smite him.  Now Gideon being stricken with many years, therefore he was not able to withstand his blows, therefore he was slain by the sword.
10 And the man who slew him was taken by the people of the church, and was brought before Alma, to be judged according to the crimes which he had committed.
Alma 1:1-10
The Book of Mormon contains the account of a man named Nehor. It is easy to understand why Mormon, in abridging a thousand years of Nephite records, thought it important to include something about this man and the enduring influence of his doctrine. Mormon was seeking to warn us, knowing that this philosophy would surface again in our day.
 –Elder D. Todd Christofferson
The Divine Gift of Repentance, October 2011

The book of Alma begins with the new form of government and the rule of Alma2.  Mormon reminds us that Mosiah had established laws that were accepted by the people.

King Mosiah established specific laws (Alma 1:1). In so doing, he was acting like other ancient lawgivers, such as the famous Babylonian lawgiver Hammurabi or the great Israelite leader Moses. In antiquity, such leaders personally acted to issue laws for the express purpose of establishing "justice and equity" among their people.1 Likewise, one of Mosiah's main motives was that all would be "equal" (Mosiah 29:38; Alma 1:26), and their judges were praised for filling their judgeships with "justice and equity" (Helaman 3:20, 37).[1]

In the first year of Alma’s reign, a man was brought before Alma.  This man, Nehor, was large and very strong. 

It seems Nehor preached a different gospel, one that went against everything Alma1 and Alma2, as well as King Benjamin, taught.  The priests should be popular!  The Savior’s warning is applicable to this situation – “Woe unto you, when all men shall speak well of you!  for so did their fathers to the false prophets” (Luke 6:26).

The priest and teachers shouldn’t have to work and support themselves.  They should be supported by the people.  Talking to his brethren, Nephi warned,

“For the time speedily shall come that all churches which are built up to get gain, and all those who are built up to get power over the flesh, and those who are built up to become popular in the eyes of the world, and those who seek the lusts of the flesh and the things of the world, and to do all manner of iniquity; yea, in fine, all those who belong to the kingdom of the devil are they who need fear, and tremble, and quake; they are those who must be brought low in the dust; they are those who must be consumed as stubble; and this is according to the words of the prophet” (1 Nephi 22:23).

“Nehor preaches the gospel of free riding (see Alma 1:3); what a great idea to be popular, to not have to labor with one's own hands! What more appealing political position could there be?”[2]

As to this nonsense about repentance and obeying commandments, forget it.  All mankind will be saved.  God created all men and he will save all men, giving them eternal life.

As he taught these things, many people accepted his teachings.  Why not?  Guaranteed salvation and you could live anyway you wanted![3]

John L. Sorenson looks at Nehor’s logic.

No sooner was the system inaugurated in the first year of the reign of judges than money became more of a problem. Nehor, who taught that religious leaders and ministers should be supported financially, gained followers. Perhaps his claim now made more sense. After all, if judges were to be paid for their services, should not priests and religious leaders also be paid? Nehor was persuasive, and many of the people "began to support him and give him money" (Alma 1:5).[4]

He became even more arrogant, wearing “costly apparel.”  As we will see throughout the Book of Mormon, costly apparel is the ultimate sign of apostasy.  It represents pride and superiority.

Nehor “began to establish a church after the manner of his preaching.”

Elder M. Russell Ballard warned us against being like the Nephites and following false prophets.

Therefore, let us beware of false prophets and false teachers, both men and women, who are self-appointed declarers of the doctrines of the Church and who seek to spread their false gospel and attract followers by sponsoring symposia, books, and journals whose contents challenge fundamental doctrines of the Church. Beware of those who speak and publish in opposition to God’s true prophets and who actively proselyte others with reckless disregard for the eternal well-being of those whom they seduce. Like Nehor and Korihor in the Book of Mormon, they rely on sophistry to deceive and entice others to their views. They “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 Ne. 26:29).[5]

All was going well for Nehor.  Nephite law forbad punishment for a person’s belief.  But, he couldn’t leave well enough alone. 

During his travels, he met a man named Gideon.  We know Gideon from when the people of Limhi were in bondage to the Lamanites.  It was Gideon, “an instrument in the hands of God,” who came up with the plans to escape from bondage (see Mosiah 22). 

One day, still in the inaugural year of the reign of judges, while Nehor was going to preach to his followers, he encountered the elderly Limhite warrior named Gideon, who had become one of the officers (a teacher) in Alma's church (Alma 1:7) in addition to being a respected former military leader who had personally fought against the wicked King Noah.[6]

Nehor, angered by the words of Gideon, drew his sword and began to strike and beat him with it.  “In a discussion with a very old man named Gideon, who had been a great hero in his day, Nehor the Great Liberal and lover of mankind lost his temper and killed him (Alma 1:7—9).”[7]

Click here to hear Elder Dallin Oaks discuss – Nehor Taught that a “Teacher Ought to Become Popular.”

[1] Reexploring the Book of Mormon – The Law of Mosiah, John W. Welch, Maxwell Institute, accessed January 8, 2015.
[2] For the Peace of the People: War and Democracy in the Book of Mormon, Ryan W. Davis, Maxwell Institute, accessed January 8, 2015.
[3] Nehor’s influence was widespread.  When Alma speaks to his son, Corianton, he answers his questions.  Many of his questions show that he was, at the least, influenced by the teachings of Nehor (see Alma 42).
[4] Weighing and Measuring in the Worlds of the Book of Mormon, John W. Welch, Maxwell Institute, accessed January 8, 2015.
[5] Beware of False Prophets and False Teacher, M. Russell Ballard, October 1999 General Conference
[6] The Legal Cases in the Book of Mormon – The Trial of Nehor, Maxwell Institute, accessed January 8, 2015.
[7] An Approach to the Book of Mormon – The Way of the "Intellectuals", Hugh Nibley, Maxwell Institute, accessed January 8, 2015.
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Tuesday, January 6, 2015

Mosiah 29:34-47

34 And he told them that these things ought not to be; but that the burden should come upon all the people, that every man might bear his part.
35 And he also unfolded unto them all the disadvantages they labored under, by having an unrighteous king to rule over them;
36 Yea, all his iniquities and abominations, and all the wars, and contentions, and bloodshed, and the stealing, and the plundering, and the committing of whoredoms, and all manner of iniquities which cannot be enumerated—telling them that these things ought not to be, that they were expressly repugnant to the commandments of God.
37 And now it came to pass, after king Mosiah had sent these things forth among the people they were convinced of the truth of his words.
38 Therefore they relinquished their desires for a king, and became exceedingly anxious that every man should have an equal chance throughout all the land; yea, and every man expressed a willingness to answer for his own sins.
39 Therefore, it came to pass that they assembled themselves together in bodies throughout the land, to cast in their voices concerning who should be their judges, to judge them according to the claw which had been given them; and they were exceedingly rejoiced because of the liberty which had been granted unto them.
40 And they did wax strong in love towards Mosiah; yea, they did esteem him more than any other man; for they did not look upon him as a tyrant who was seeking for gain, yea, for that lucre which doth corrupt the soul; for he had not exacted riches of them, neither had he delighted in the shedding of blood; but he had established peace in the land, and he had granted unto his people that they should be delivered from all manner of bondage; therefore they did esteem him, yea, exceedingly, beyond measure.
41 And it came to pass that they did appoint judges to rule over them, or to judge them according to the law; and this they did throughout all the land.
42 And it came to pass that Alma was appointed to be the first chief judge, he being also the high priest, his father having conferred the office upon him, and having given him the charge concerning all the affairs of the church.
43 And now it came to pass that Alma did walk in the ways of the Lord, and he did keep his commandments, and he did judge righteous judgments; and there was continual peace through the land.
44 And thus *commenced the reign of the judges throughout all the land of Zarahemla, among all the people who were called the Nephites; and Alma was the first and chief judge.
45 And now it came to pass that his father died, being eighty and two years old, having lived to fulfil the commandments of God.
46 And it came to pass that Mosiah died also, in the thirty and third year of his reign, being sixty and three years old; making in the whole, five hundred and nine years from the time Lehi left Jerusalem.
47 And thus ended the reign of the kings over the people of Nephi; and thus ended the days of Alma, who was the founder of their church.
Mosiah 29:33-47

Mosiah, as king, felt the burden of the sins of his people.  But, he believed that each person must bear the burdens for his sins. 

The people labored under disadvantages of having an unrighteous king.  Mosiah made sure they understood the consequences.
                         
When listing the iniquities a wicked king could bring upon, the people, he was reiterating Nephite law.

Early in Book of Mormon history, King Benjamin set forth a five-part legal series prohibiting (1) murder, (2) plunder, (3) theft, (4) adultery, and (5) any manner of wickedness. This five-part list, which first appears in Mosiah 2:13, uniformly reappears seven other times in the Book of Mormon (see Mosiah 29:36; Alma 23:3; 30:10; Helaman 3:14; 6:23; 7:21; and Ether 8:16). Apparently the Nephites viewed Benjamin's set of laws as setting a formulaic precedent.[1]

When Mosiah had finished this part of his message, the people were convinced.

So the people willingly agreed to abolish the monarchy.  I find it interesting that equality under the new government meant every person must answer for their own sins.  When we think of equality, we don’t often think that an important part of equality is answering for our own sins. 

The people got together and cast their voices as to who should be their judges.  They rejoiced at the liberty they had been granted. 

Although the law of Mosiah allowed the people to select judges, it does not appear that these judges had the power to create law itself. The law that they applied was "given them" by Mosiah (Mosiah 29:39), and the laws under which they acted were remembered several generations later as the "laws of Mosiah" (Helaman 4:22).[2]

Mosiah was much loved by his people.  He wasn’t a tyrant.  He did not seek to benefit financially from his positon as king.  He established peace throughout the land.  The people were released from “all manner of bondage.”

Judges were appointed through the voice of the people.  Alma2 was appointed the first chief judge. He continued serving as high priest, having had the office conferred upon him by his father. 

Alma2 was a righteous ruler, “walk[ing] in the ways of the Lord.”  Peace reigned throughout the land.

With the death of King Mosiah came an end to the reign of kings. A new system of judges was instituted, and Alma, who possessed the regalia, became the first chief judge (Mosiah 29:42). Most often in the Book of Mormon, the passing of authority was associated with the plates, a major part of the regalia.[64] Even though the sword is not always mentioned, textual clues show that it was still part of the sacred implements of authority. When Mosiah passed them to Alma, he gathered not only the plates of brass and of Nephi, but also "all the things which he had kept and preserved according to the commandment of God" (Mosiah 28:11).[65][3]

After ruling thirty-three years, Mosiah died at the age 63.  509 years had passed from when Lehi left Jerusalem.  Alma1 died at the age of 82. 

Very shortly after Alma the Younger was appointed, Alma the Elder died (Mosiah 29:45). His death at age eighty-two was probably not unexpected, but the timing would certainly have been unsettling. King Mosiah, the son of Benjamin, also died in that same year, at the age of sixty-three (v. 46), further weakening the nascent regime. Suddenly, the freshman chief judge, himself still a relatively young man (probably in his mid-thirties), found himself without the authoritative support of his father; without the experienced advice of Mosiah, his former regent; and without the active association of his four closest and most influential friends, the four sons of Mosiah.[4]

“And thus ended the reign of the kings over the people of Nephi; and thus ended the days of Alma, who was the founder of their church.”

[1] Textual Consistency, John W. Welch, Maxwell Institute, accessed January 6, 2015.
[3] The Sword of Laban as a Symbol of Divine Authority and Kingship, Brett L. Holbrook, Maxwell Institute, accessed January 6, 2015.
[4] The Legal Cases in the Book of Mormon – The Trial of Nehor, Maxwell Institute, accessed January 6, 2015.
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Sunday, January 4, 2015

Mosiah 29:25-33

25 Therefore, choose you by the voice of this people, judges, that ye may be judged according to the claws which have been given you by our fathers, which are correct, and which were given them by the hand of the Lord.
26 Now it is not common that the voice of the people desireth anything contrary to that which is right; but it is common for the lesser part of the people to desire that which is not right; therefore this shall ye observe and make it your law—to do your business by the voice of the people.
27 And if the time comes that the voice of the people doth choose iniquity, then is the time that the judgments of God will come upon you; yea, then is the time he will visit you with great destruction even as he has hitherto visited this land.
28 And now if ye have judges, and they do not judge you according to the law which has been given, ye can cause that they may be judged of a higher judge.
29 If your higher judges do not judge righteous judgments, ye shall cause that a small number of your lower judges should be gathered together, and they shall judge your higher judges, according to the voice of the people.
30 And I command you to do these things in the fear of the Lord; and I command you to do these things, and that ye have no king; that if these people commit sins and iniquities they shall be answered upon their own heads.
31 For behold I say unto you, the sins of many people have been caused by the iniquities of their kings; therefore their iniquities are answered upon the heads of their kings.
32 And now I desire that this inequality should be no more in this land, especially among this my people; but I desire that this land be a land of liberty, and every man may enjoy his rights and privileges alike, so long as the Lord sees fit that we may live and inherit the land, yea, even as long as any of our posterity remains upon the face of the land.
33 And many more things did king Mosiah write unto them, unfolding unto them all the trials and troubles of a righteous king, yea, all the travails of soul for their people, and also all the murmurings of the people to their king; and he explained it all unto them.
Mosiah 29:25-33

Mosiah told them that they would be judged according to the Law of Moses, given by the hand of the Lord.  Mosiah believed the majority would usually desire what is righteous while a minority would not. 

We have an early example of the people exerting righteous judgment.  This occurred early in Alma2’s term as chief judge.

3 Now this was alarming to the people of the church, and also to all those who had not been drawn away after the persuasions of Amlici; for they knew that according to their law that such things must be established by the voice of the people.
4 Therefore, if it were possible that Amlici should gain the voice of the people, he, being a wicked man, would deprive them of their rights and privileges of the church; for it was his intent to destroy the church of God.
5 And it came to pass that the people assembled themselves together throughout all the land, every man according to his mind, whether it were for or against Amlici, in separate bodies, having much dispute and wonderful contentions one with another.
6 And thus they did assemble themselves together to cast in their voices concerning the matter; and they were laid before the judges.
7 And it came to pass that the voice of the people came against Amlici, that he was not made king over the people.
Alma 2:3-7

Alma2 would also point out the consequences of their choices.  “I ought not to harrow up in my desires, the firm decree of a just God, for I know that he granteth unto men according to their desire, whether it be unto death or unto life; yea, I know that he allotteth unto men, yea, decreeth unto them decrees which are unalterable, according to their wills, whether they be unto salvation or unto destruction” (Alma 29:4).

Because all of the people together had appointed their judges and lawyers, they were communally responsible for the conduct of those men. Indeed, King Mosiah had made the people vicariously liable for the wrongs of their leaders, not under the old concepts of kingship, but because the new leaders were to be chosen "by the voice of the people" (Mosiah 29:26–27; Alma 10:19).[1] 

Should the people choose and unrighteous judge, the judgments of God will come upon them.  There will be destruction throughout the land.  The people have seen the consequences of iniquity in the past. 

This possibility was very real as it occurred a number of times.  “For as their laws and their governments were established by the voice of the people, and they who chose evil were more numerous than they who chose good, therefore they were ripening for destruction, for the laws had become corrupted” (Helaman 5:2). “Democracy would carry risks and responsibilities, as Mosiah understood and impressed on his people (see Mosiah 29:27, 30). Remarkably, the risks the young Nephite state encountered typify those generally experienced during the modern progression to democracy.”[2]

It is true that some environments favor virtue as others do sin, that "an unrighteous king doth pervert the ways of all righteousness" (Mosiah 29:23), and sometimes "the voice of the people doth choose iniquity" (Mosiah 29:27), but that is no excuse for an individual; he is not thereby deprived of his knowledge of good and evil or his free agency…[3]

Click here for Elder Maxwell’s warning about the danger of majorities not making righteous choices.

Judges will also be accountable for their decisions.  Judges would be judged by other judges, so there would be a form of a check on all judges.  The check for higher judges will be for a few lower judges to be called upon to judge the higher judges, “according to the voice of the people.”

In the past, kings have caused the people to commit iniquities (see 1 Kings. 14:16; 1 Kings. 15:26; 1 Kings. 16:2; and 1 Kings. 21:22).  Inequalities, such as they are, should end.  This should become a land of liberty, all enjoying the same rights and privileges. 

Much more was written by King Mosiah, explaining the “trials and troubles of a righteous king, all the travails of soul for their people, and also all murmurings of the people to their king.”

[1] The Trial of Alma and Amulek, Maxwell Institute, accessed January 4, 2015.
[2] For the Peace of the People: War and Democracy in the Book of Mormon, Ryan W. Davis, Maxwell Institute, accessed January 4, 2015.
[3] Good People and Bad People, Hugh Nibley, Maxwell Institute, accessed January 4, 2015.
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Thursday, January 1, 2015

Mosiah 29:13-24

13 Therefore, if it were possible that you could have just men to be your kings, who would establish the laws of God, and judge this people according to his commandments, yea, if ye could have men for your kings who would do even as my father Benjamin did for this people—I say unto you, if this could always be the case then it would be expedient that ye should always have kings to rule over you.
14 And even I myself have labored with all the power and faculties which I have possessed, to teach you the commandments of God, and to establish peace throughout the land, that there should be no wars nor contentions, no stealing, nor plundering, nor murdering, nor any manner of iniquity;
15 And whosoever has committed iniquity, him have I punished according to the crime which he has committed, according to the law which has been given to us by our fathers.
16 Now I say unto you, that because all men are not just it is not expedient that ye should have a king or kings to rule over you.
17 For behold, how much iniquity doth one wicked king cause to be committed, yea, and what great destruction!
18 Yea, remember king Noah, his wickedness and his abominations, and also the wickedness and abominations of his people.  Behold what great destruction did come upon them; and also because of their iniquities they were brought into bondage.
19 And were it not for the interposition of their all–wise Creator, and this because of their sincere repentance, they must unavoidably remain in bondage until now.
20 But behold, he did deliver them because they did humble themselves before him; and because they cried mightily unto him he did deliver them out of bondage; and thus doth the Lord work with his power in all cases among the children of men, extending the arm of mercy towards them that put their trust in him.
21 And behold, now I say unto you, ye cannot dethrone an iniquitous king save it be through much contention, and the shedding of much blood.
22 For behold, he has his friends in iniquity, and he keepeth his guards about him; and he teareth up the laws of those who have reigned in righteousness before him; and he trampleth under his feet the commandments of God;
23 And he enacteth laws, and sendeth them forth among his people, yea, laws after the manner of his own wickedness; and whosoever doth not obey his laws he causeth to be destroyed; and whosoever doth rebel against him he will send his armies against them to war, and if he can he will destroy them; and thus an unrighteous king doth pervert the ways of all righteousness.
24 And now behold I say unto you, it is not expedient that such abominations should come upon you.
Mosiah 29:13-24

Mosiah has just announced he would be the last Nephite king.  After his death, they would be ruled by elected judges.  This being a major change in Nephite society, Mosiah wanted the people to understand the reasoning behind his decision.

It appears that, over the first 400 years, the kings were, if not righteous, just in performing their duties.  If there were unrighteous kings, it would seem they did not encourage their people to sin. 

But, Mosiah is concerned about what could happen in the future.  Mosiah is very much aware of the actions of king Noah and how his people became a wicked people.  Mosiah was aware of what kings could do based on his translation of the Jaredite plates.  This factors influenced Mosiah’s decision.

If the king were always a righteous man, such as his father, Benjamin, it would be good to have a king to rule over the people.  Being a humble man, Mosiah did not include himself as a righteous king, even though it would have been appropriate.

The Nephites would now turn to a democracy.

Mosiah is well aware of the possible sacrifices his shift to democracy carries. It is because righteous kings cannot be guaranteed indefinitely, and also perhaps because of the position in which he finds himself, that Mosiah opts for democracy (see Mosiah 29:13). He harbors no illusions about democracy being a panacea, nor should the Book of Mormon history be read to inspire any.[1]

Mosiah reminds the people he has done all he could do to teach the word of God.  His purpose was to establish peace.  “In Mosiah 29:14, we read that Mosiah taught the commandments of God and established peace, so that there would be no wars or contentions in the land. Here, too, there is a direct tie between teaching the gospel and establishing peace.”[2]

When King Mosiah changes the form of Nephite government, he acts with certain purposes in mind. Among these is the establishment of peace … How can altering the institutions of governance alone make a society more peaceful? Although Mosiah himself may not have known exactly how the institutional changes he implemented would affect the prospects for peace, modern study of political regimes illuminates how his decision was inspired.[3]

Whomever violated the law was punished according to the law that had been given “us by our fathers.”

Because of Noah and the people’s wickedness, they were brought into bondage by the Lamanites.  Had they not repented, they would still be in bondage.  Because they humbled themselves before the Lord, and cried to him, they Lord showed mercy towards them and released them from their bondage.

Basically, the people are stuck if they have a wicked king.  The only way they could get rid of the king is through rebellion, but that would mean bloodshed and death.

Remember, a wicked king has friends.  He’s done what he can to guarantee their loyalty.  He will tear up the laws and trample on the commandments of God.

Verse 22 gives us insight into the Nephite legal system.

The Nephites relied heavily on the written law. Their ancestors treasured the Plates of Brass, also relying heavily upon those written records for specifications regarding the law of Moses and how they should keep it. Being cut off from most sources of oral or customary law, the Nephites saw the law primarily as a written body (see 1 Nephi 4:15—16) and viewed any change in the written law with deep suspicion (see Mosiah 29:22—23).[4] 

Nephite kings, like kings in ancient Israel, never acted as legislators or drafters of the law. Rather, Nephite kings publicized and enforced the laws that God already had revealed.[104] The Nephite king, therefore, was bound to the law like anyone else, and was authorized to make only the minor procedural changes required by a growing community. A wicked Nephite king, in fact, was branded as one who "teareth up the laws of those who have reigned in righteousness.[5]

So, we read the king begins to ignore the laws and create his own laws, which is contrary to Nephite tradition.  Should the people not obey his laws, the will put them to death.  The king will have the armies and support of the unrighteous to do this. 

A wicked king destroys the purposes of God and the righteousness of the people in specific ways. First, because he has "friends in iniquity, and he keepeth his guards about him" (Mosiah 29:22), one "cannot dethrone an iniquitous king save it be through much contention, and the shedding of much blood" (Mosiah 29:21). Second, "he teareth up the laws of those who have reigned in righteousness before him" (Mosiah 29:22). Third, "he trampleth under his feet the commandments of God" (Mosiah 29:22). Fourth, "he enacteth laws, and sendeth them forth among his people ... after the manner of his own wickedness" (Mosiah 29:23). Fifth, if he can, he will destroy those who will not "obey his laws" or those who "rebel" against them (Mosiah 29:23). Mosiah told his subjects that "it is not expedient that such abominations should come upon you" (Mosiah 29:24).[6]

[1] For the Peace of the People: War and Democracy in the Book of Mormon, Ryan W. Davis, Maxwell Institute, accessed January 1, 2015.
[2] The Sons of Mosiah: Emissaries of Peace, John A. Tvedtnes, Maxwell Institute, accessed January 1, 2015.
[3] For the Peace of the People: War and Democracy in the Book of Mormon, Ryan W. Davis, Maxwell Institute, accessed January 1, 2015.
[5] Ancient Aspects of Nephite Kingship in the Book of Mormon, Todd R. Kerr, Maxwell Institute, accessed January 1, 2015.
[6] The Impact of Shifting Cultural Assumptions on the Military Policies Directing Armed Conflict Reported in the Book of Alma, Matthew M. F. Hilton & Neil J. Flinders, Maxwell Institute, accessed January 1, 2015.
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