Alma 1:29-33

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.

Alma 1:29-31 (Emphasis mine)

We see an important theme in Mormon’s writings in these verses.  The people becoming righteous, are blessed with prosperity, turn away from the Lord, and suffer the consequences, be they war or captivity. 

Mormon tells us little of what happened during Mosiah(2)’s reign.  Chapters 1-6 in the book of Mosiah primarily deal with King Benjamin and his great sermon.  Chapters 7-8 tell us how Ammon found the people of Limhi.  Chapters 9-22 contain the story of Zeniff, Noah, Abinadi, and Limhi.  Chapters 23-24 include the story of Alma(1) and his people.  We don’t read about the reign of Mosiah(2) until Chapters 25-29. 

Mosiah(2)'s reign appears to have been one of peace and prosperity.  The other stories tell us about a people who are blessed, become prosperous, become wicked, and eventually are taken into bondage by the Lamanites.  Only the intervention of the Lord brings freedom.  (The story of Alma(1) and his people do not fall into this cycle.  Nevertheless, Mormon finds a justification for their bondage even though they were a righteous people [see Mosiah 23:21-24].)  These stories better illustrate Mormon’s purposes than does the reign of Mosiah(2).

During the first year of Alma(2)’s reign, the people became a righteous people. They served the Lord.  They took care of the poor.  They did all that was commanded of them. 

They began to prosper and become an “exceedingly rich” people.  They had an “abundance of all things whatsoever they stood in need.”  Instead of turning away from the Lord, they served Him.  They used their wealth to help those who were poor and needy.  It didn’t matter if they were “out of the church or in the church.”  They had “no respect to persons as to those who stood in need.”  They became “far more wealthy than those who did not belong to their church.” 

Riches are not a bad thing.  It is what is done with them.  Paul told us “the love of money is the root of all evil…” (1 Timothy 6:10/Emphasis mine).  It is what people do with their wealth that matters.

The scriptures are full of warnings about problems wealth can cause.  For example, in Proverbs we are told “[r]iches profit not in the day of wrath: but righteousness delivereth from death” (Proverbs 11:4) and [h]e that trusteth in his riches shall fall: but the righteous shall flourish as a branch” (Proverbs 11:28). 

Jacob taught us “[b]efore ye seek for riches, seek ye for the kingdom of God.  And after ye have obtained a hope in Christ ye shall obtain riches, if ye seek them; and ye will seek them for the intent to do good—to clothe the naked, and to feed the hungry, and to liberate the captive, and administer relief to the sick and the afflicted” (Jacob 2:18-19).  The Savior said “[g]ive to him that asketh thee, and from him that would borrow of thee turn not thou away” (Matthew 5:42); “[b]ut rather give alms of such things as ye have; and, behold, all things are clean unto you” (Luke 11:41). 

King Benjamin taught the people “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.  Perhaps thou shalt say: The man has brought upon himself his misery; therefore I will stay my hand, and will not give unto him of my food, nor impart unto him of my substance that he may not suffer, for his punishments are just—But I say unto you, O man, 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. 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?” (Mosiah 4:16-19/Emphasis mine). 

One of the reasons I love King Benjamin’s sermon is that he speaks plainly.  We are told it is our responsibility to help “him that standeth in need.”  It doesn’t matter if “[t]he man brought himself his misery.”  King Benjamin tells us the person who refuses to help “hath no interest in the kingdom of God.”

Alma(1) emphasized this to his people when they were at the waters of Mormon.  He “commanded that the people of the church should impart of their substance, every one according to that which he had; if he have more abundantly he should impart more abundantly; and of him that had but little, but little should be required; and to him that had not should be given.  And thus they should impart of their substance of their own free will and good desires towards God, and to those priests that stood in need, yea, and to every needy, naked soul” (Mosiah 18:27-28). 

We are all expected to do our part.  We are expected to help as best we can.  If we are given much, much is expected.  If we are given less, less is expected.  Our situation in life doesn’t matter.  We are expected to do whatever we are able to do, nothing more, nothing less.  That is all the Lord expects of us.  But, He does expect it of us.

Many years ago, I attended a singles ward.  This wasn’t a “traditional” singles ward.  Our membership ranged from early 20’s to late 60’s.  We had single parents attending with children, so we had a Primary.  It was a unique situation. 

Our bishopric consisted of three very wealthy men.  During my time in the ward, I had the opportunity to serve in a couple of positions where I was able to see what these men did to help members of our ward.  They did their alms in private.  The few who were in a position to see what they did and those who helped were the only ones who knew about their help.  We had an annual week-long camping trip each summer.  Not being able to afford to pay was not an acceptable reason to stay home.  The bishopric covered their costs.  There were members of the ward who would not have been able to survive had not the bishopric given them money out of their own pockets. They did this willingly.  They did this because it was a part of their stewardship as the bishopric of the ward.  Their money was important to them only insofar as it could help members of the ward any way they could.  I would like to share their names with you, but I know they would not want that.  Here were three men who took the commands of the Lord to take care of those not as fortunate as they were seriously.

I would like to share an observation from Hugh Nibley.

“These very popular verses with Latter-day Saints must be taken in full context with verses 26 and 30 and the rest. So why does God enrich the righteous then, as we see in Alma 1:29–31 here? Brigham Young gave the answer to that many times. One whose talent, initiative, dedication, and industry have been demonstrated is now in line for the next test, the next step. That's why. So naturally he is given these riches to test him to see what he will do with them. Work itself doesn't sanctify. We are told it is possible to work like the devil, or to work like demons … God gives a capable man wealth and power, as Brigham says, to see what he will do with it … So everyone must pass the wealth test, and it's the hardest of all. Remember, Satan trys men and tempts them. How does he do it? You can have anything in this world for money. That's the way he is going to tempt you, of course. We are to be tested to see if we will be faithful and true in all things whatsoever the Lord commands.” [1] (Emphasis mine)

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 1:32-33 (Emphasis mine)

Those who did not belong to the church involved themselves in all manner of wickedness.  They became “lifted up in the pride of their own eyes,” committing all manner of sin. 

Jacob faced this problem with his people.  He preached to them, telling them, “the hand of providence hath smiled upon you most pleasingly, that you have obtained many riches; and because some of you have obtained more abundantly than that of your brethren ye are lifted up in the pride of your hearts, and wear stiff necks and high heads because of the costliness of your apparel, and persecute your brethren because ye suppose that ye are better than they” (Jacob 2:13). 

Lindon Robison writes about the economic situation during this time.

“The Book of Mormon contrasts the economic prosperity of members of the Nephite church with that of those who did not belong to the church. This contrast provides evidence of the economic advantages of loving one another and the economic disadvantages of loving things. In one era, members of the church ‘did prosper and become far more wealthy than those who did not belong to their church’ (Alma 1:31). The reason that those who were not members of the church failed to prosper was their lack of at-one-ment [the state or condition of being one]. Instead of serving one another they indulged in ‘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’ (Alma 1:32).” [2] (Emphasis mine)

Those who committed this wickedness were prosecuted “inasmuch as it was possible.”  This quieted things down for a time.  There was peace for five years.

---

[1] Lecture 43: Alma 1-2, Hugh W. Nibley, Provo, Utah: Maxwell Institute, accessed February 20, 2012.

[2] "No Poor Among Them”, Lindon J. Robison, Provo, Utah: Maxwell Institute, accessed February 20, 2012.

Alma 1:19-28

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. ²³ Now this was in the second year of the reign of Alma [About 90 B,C.] and it was a cause of much affliction to the church; yea, it was the cause of much trial with the church.

Alma 1:19-23 (Emphasis mine)

Those who were not a member of the church began to persecute those who “had taken upon them the name of Christ” (verse 19).  They didn’t persecute them for their religious beliefs; they were persecuted because they didn’t act as they did.  Members were humble.  Members shared the gospel without pay.  In fact, they helped those who were poor.  They followed the teachings Isaiah when he wrote “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. Wherefore do ye spend money for that which is not bread?  and your labour for that which satisfieth not?  hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness” (Isaiah 55:1-2).

The issue of priestcraft threatened Nephite society. Alma(2) emphasized this point during the trial of Nehor.  He warned that “were priestcraft to be enforced among this people it would prove their entire destruction” (Alma 1:12).  Gary Sturgess explained that “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. A book written at this time in defense of the Nephite tradition should therefore give the doctrine of Christ a prominent place.” [1] (Emphasis mine)

Members were prohibited, by law, from persecuting those who weren’t members of the church.  This meant that those who persecuted those who were not members of the church could be brought before a judge and face legal sanctions for their actions.

Even with this prohibition, pride overtook members and they began to contend with those who opposed the church.  Things got so heated that they came blows.

How did this affect the church?  Mormon explains:

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.

Alma 1:24-25 (Emphasis mine)

Many left the church “and their names were blotted out” (verse 24).  The Lord told Moses that “[w]hosoever hath sinned against me, him will I blot out of my book” (Exodus 32:33).  As Alma(1) was forming the church, the Lord told him “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). 

After the names were “blotted out,” Mormon writes “they were remembered no more among the people of God” (verse 24).  Louis Midgley explains the concept of remembrance in the Book of Mormon.

“The close links between thought and action can also be seen in the way in which remembering in the Book of Mormon is tied to the heart of man (see, for example, Alma 1:24; 10:30). It is also demonstrated in the giving of names. To remember someone is to know or believe on his name. ‘I would that ye should remember also, that this is the name that I said I should give unto you that never should be blotted out, except it be through transgression; therefore, take heed that ye do not transgress, that the name be not blotted out of your hearts. I say unto you, I would that ye should remember to retain the name written always in your hearts’ (Mosiah 5:11-12). For man, remembering is to awake, to hearken, to heed, to pray, and to obey by keeping the commandments and by knowing, pondering, and being willing to take a name upon them.” [2] (Emphasis mine)

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.

Alma 1:26-28 (Emphasis mine)

The church is facing challenges.  So what happens?  Priests left their jobs to “impart of the word of God unto the people, the people also left their labors to hear the word of God” (verse 26).  This effort was successful.  Equality was important.  The priest did not esteem “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” (verse 26).   

They also helped the poor, the need, and the sick.  Riches no longer became important to them.  When “a certain ruler” came to the Savior and asked about eternal life, He gave him a list of things he needed to do.  He told the Savior that he had done all these things.  The Savior responded that “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).  Riches were more important to him then eternal life.  He couldn’t give up his money.

The people were to accumulate only the money they needed to provide for their needs and to help the poor.  “[T]he religious views of the Nephites strongly discouraged the accumulation of wealth or ‘getting gain.’ Leaders and prophets such as Nephi (see 2 Nephi 28), Jacob (see Jacob 2:11–22), Benjamin (see Mosiah 4:13–28), Alma the Elder as well as his son, Alma the Younger (see Mosiah 18:24–29; Alma 1:26–33), Abinadi (see Mosiah 12:29), Samuel the Lamanite (see Helaman 13:28–39), and many others spoke out strongly against the hoarding of wealth.” [3]

We see throughout the Book of Mormon how wealth can have a corrupting influence.  “Nibley observes that when ‘business boom[s],’ people are corrupted. ‘The prosperity in the time of good king Mosiah produced a spoiled generation of smart-alecks’ and while Alma's people later became ‘an ideal community (Alma 1:26–28) … the rest of society’ went to an assortment of immoral and criminal activity.” [4]

Paul reminded the people that he worked with his own hands.  “I have coveted no man's silver, or gold, or apparel. Yea, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me. I have shewed you all things, how that so labouring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive” (Acts 20:33-35).

Mormon tells us they imparted their substance as best they could to the poor.  The church was following the command of King Benjamin.  He told the people “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 people no longer wore “costly apparel.”  Even with the humble clothing they wore, “they were neat and comely.” 

Finally, they were to serve and give “every man according to his strength” (verse 27).  We are not expected to do more than we can.  King Benjamin taught this to the people.  He told them to “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).

---

[1] The Book of Mosiah: Thoughts about Its Structure, Purposes, Themes, and Authorship, Gary L. Sturgess, Provo, Utah: Maxwell Institute, accessed February 19, 2012.

[2] The Ways of Remembrance, Louis Midgley, Provo, Utah: Maxwell Institute, accessed February 19, 2012.

[3][3] Rollercoaster Economics, Provo, Utah: Maxwell Institute, accessed February 19, 2012.

[4] "Words words words": Hugh Nibley on the Book of Mormon, Marilyn Arnold, Provo, Utah: Maxwell Institute, accessed February 19, 2012.

Alma 1:16-18

The trial of Nehor was important for Nephite society.  Occurring the first year of the reign of the judges, this was a test of the new government.  What happened during this trail would set precedence for actions in the future.  Noel Reynolds explains:

“The trial of Nehor was an important precedent, establishing the plenary and original jurisdiction of the chief judge (Alma 1:1—15). It appears that under the terms of Mosiah 29, the higher judges were intended only to judge if the lower judges judged falsely. However, in the trial of Nehor, Alma(2) took the case directly, enhancing the power of the chief judge.

“The reform also protected freedom of belief, but certain overt conduct was punished (Alma 1:17—18; 30:9—11). The case of Korihor established the rule that certain forms of speech (blasphemy, inciting people to sin) were punishable under the Nephite law even after the reform of Mosiah.” [1]        (Emphasis mine)

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.

Alma 1:16-18 (Emphasis mine)

The death of Nehor did not stop his movement.  We read that many continued preaching and spreading the philosophy of Nehor.  Whenever the gospel is present, the devil isn’t very far away.  Talking about Israel, Isaiah wrote, “[t]hat this is a rebellious people, lying children, children that will not hear the law of the LORD: Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits:” (Isaiah 30:9-10). 

False teachings were also a problem during the early history of the Christian Church.  Paul warned “that after my departing shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them” (Acts 20:29-30). 

In Revelation, we read that in the last days, “they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast?  who is able to make war with him? And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months” (Revelation 13:4-5).

The Lord gave Joseph Smith away for us to recognize truth and false doctrine.  He told Joseph Smith “he that preacheth and he that receiveth, understand one another, and both are edified and rejoice together. And that which doth not edify is not of God, and is darkness” (D&C 50:22-23).

John Sorenson expands on “this order.”

“The interpenetration of religion, politics, and economy is seen in the development of this order. Founder Nehor had argued vehemently for what Alma(2) called ‘priestcraft’—payment for priestly services. He declared ‘that every priest and teacher ought … not to labor with their hands, but that they ought to be supported by the people’ (Alma 1:3). The movement appealed to ‘many who loved the vain things of the world, … and this they did for the sake of riches and honor’ (Alma 1:16, compare Alma 1:27, ‘wearing costly apparel’). But sheer power was involved as well as the riches that could come from power, for, in the first place, Nehor ‘endeavored to enforce [his belief system] by the sword’ (Alma 1:12).” [2] (Emphasis mine) 

The law had been established.  It was clear that, under the leadership of Alma(2), the law would be enforced.  Mormon wrote that “they durst not lie, if it were known, for fear of the law, for liars were punished; … [a]nd 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” (verses 17-18). 

The law was clear.  If the law was broken, there would be serious consequences.  One important part of the law was that “the law could have no power on any man for his belief” (verse 17).  When Korihor began teaching his false doctrine, Mormon tells us that “if a man desired to serve God, it was his privilege; or rather, if he believed in God it was his privilege to serve him; but if he did not believe in him there was no law to punish him.  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 30:9-10).  Freedom or religion was an important part of Nephi society.  To protect themselves, the followers of Nehor “pretended to preach according to their belief; and now the law could have no power on any man for his belief” (verse 17). 

Lynn Wardle emphasizes:

“The content of the laws enforced in the Book of Mormon also shows a careful regard for the rights of dissenters to think and believe what they want to, a respect for their rights of conscience. Thus, ‘the law could have no power on any man for his belief’ (Alma 1:17; 30:9), but for their illegal actions dissenters could be punished (Words of Mormon 1:15–16; Alma 1:16–18; 30:10–11).” [3]

---

[1] Government and Legal History in the Book of Mormon, Noel B. Reynolds, Provo, Utah: Maxwell Institute, accessed February 18, 2012.

[2] Religious Groups and Movements among the Nephites, 200–1 B.C. John L. Sorenson, Provo, Utah: Maxwell Institute, accessed February 18, 2012.

[3] Dissent: Perspectives from the Book of Mormon, Lynn D. Wardle, Provo, Utah: Maxwell Institute, 

Alma 1:7-15

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 1:7-10 (Emphasis mine)

While Nehor was going throughout the land, he met a teacher in the church of God.  Nehor “began to contend with him sharply.”  (John Sorenson speculates, “Nehor apparently did not encounter church members frequently.”) 

The man Nehor met was Gideon.  This is the same Gideon who came up with the idea that freed the people of Limhi.  (“And Gideon said unto [the king]: Behold the back pass, through the back wall, on the back side of the city.  The Lamanites, or the guards of the Lamanites, by night are drunken; therefore let us send a proclamation among all this people that they gather together their flocks and herds, that they may drive them into the wilderness by night. And I will go according to thy command and pay the last tribute of wine to the Lamanites, and they will be drunken; and we will pass through the secret pass on the left of their camp when they are drunken and asleep. Thus we will depart with our women and our children, our flocks, and our herds into the wilderness; and we will travel around the land of Shilom.  And it came to pass that the king hearkened unto the words of Gideon” [Mosiah 22:5-9].)

Reading the account in Mosiah 22, you would come away thinking that the Lord played no part in the people of Limhi being released from bondage.  Alma(1) made it clear when preaching to the people of Limhi that “all those that had been delivered out of bondage, that they should remember that it was the Lord that did deliver them” (Mosiah 25:16).

Mormon also stresses this in verse 8 when he wrote, “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.”

Gideon was able stand up to Nehor and refute his arguments.  This did not go over well with Nehor.  In anger, he pulled out his sword and began to attack Gideon.  Gideon, being an old man, was not able to fight back, and Nehor killed him.

The people took Nehor before Alma(2) “to be judged according to the crimes 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.

Alma 1:11-15 (Emphasis mine)

Nehor apparently did an outstanding job of defending himself “with much boldness.”  Still it did not help. 

Alma(2) told him that, not only was he guilty of priestcraft, but he “enforced it by the sword.”  Priestcraft was a concern going back to Nephi.  Nephi wrote that the Lord “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” (2 Nephi 26:29).  Peter also expressed concerns.  He told the church to “[tend] the flock of God which is among you, taking the [guarding] thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind;” (1 Peter 5:2). 

Thomas Valetta and Hugh Nibley wrote about the problems caused by priestcraft.

“The order of Nehor was a schismatic apostate group that originated in the early years of the reign of the judges. Its name was derived from the heretic Nehor who introduced priestcraft into Nephite society (see Alma 1:12). Nehor's doctrine and approach included 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 (Alma 1:3).” [1] 

“That there was a real danger of reviving an ancient priest-rule is apparent from the fact that the new system had no sooner been established than a certain Nehor, in the first case to be tried by the new chief judge, is charged with being first to introduce priestcraft "among this people." The chief judge on this occasion observes that such a business if allowed by the people ‘would prove their entire destruction’ (Alma 1:12). So the abuses of the system and its ties with priestcraft were still vividly remembered from the Old World.” [2] (Emphasis mine)

Alma(2) also reminded him that he killed a “righteous man.”  Failing to demand justice would mean “his blood would come upon us for vengeance.”  The Savior warned “shall not God avenge his own elect, which cry day and night unto him, though he bear long with them?  I tell you that he will avenge them speedily…” (Luke 18:7-8). 

John Welch explains, “Alma argued that Gideon's blood ‘would come upon us for vengeance’ (Alma 1:13)—that is, would bring condemnation not only upon Alma but also upon all his people if they were not to reach a proper verdict and execute Gideon's slayer, Nehor.” [3] Nehor was condemned to death.

He was taken to “the top of the Hill Manti.”  There he confessed that “he had taught to the people was contrary to the word of God; and there he suffered an ignominious death.”

Thomas Valetta writes:

“As is evidently not uncommon among apostates, Nehor attempted to enforce his priestcraft by the sword in his murder of Gideon. 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.’ [4] (Emphasis mine)

---

[1] Conflicting Orders: Alma and Amulek in Ammonihah, Thomas R. Valletta, Provo, Utah: Maxwell Institute, accessed February 17, 2012.

[2] Politics in Jerusalem, Hugh W. Nibley, Provo, Utah: Maxwell Institute, accessed February 17, 2012.

[3] The Trial of Jeremiah: A Legal Legacy from Lehi's Jerusalem, John W. Welch, Provo, Utah: Maxwell Institute, accessed February 17, 2012.

[4] Conflicting Orders: Alma and Amulek in Ammonihah, Thomas R. Valletta, Provo, Utah: Maxwell Institute, accessed February 17, 2012.

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)

---

[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.

Mosiah 29:39-47

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 law 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.

Mosiah 29:39-41 (Emphasis mine)

The people met in “bodies throughout the land, to cast in their voices concerning who should be their judge.”  This sounds like something similar to a political caucus meeting where people get together and express their opinions about candidates and issues.  If they were anything like our caucus system, the Mosiah(2)’s new system took government to the grass roots level.

Mormon tells us that Mosiah(2) was much loved by the people.  He worked with his own hands for his support, even though he was the king.  He did not accept pay for his kingly duties.  He established peach throughout the land.

John Welch gives us more information about how the system functioned.

“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).

“Like other ancient lawgivers, who often drew on divine sources in legitimizing their laws, Mosiah gave the laws ‘which the Lord commanded him to give unto the people’ (Helaman 4:22) …The law of Mosiah primarily made procedural changes and probably did not make radical changes in the substantive rules of the law of Moses. Mosiah instructed the new Nephite judges to judge ‘according to the laws . . . given you by our fathers’ (Mosiah 29:25; italics [in original]), and twenty-two years later the Nephites were still ‘strict in observing the ordinances of God, according to the law of Moses’ (Alma 30:3). In its procedural and administrative enactments, the law of Mosiah can well be compared with the Israelite legal reform of King Jehoshaphat in 2 Chronicles 19:5-11.” [1] (Unless noted, emphasis mine)

Paul Rytting adds:

“In place of kingship, Mosiah created a unique system of judges subject to the voice of the people. From what is known about this legal reform, it appears that each judge was chosen by popular voice, ‘that every man should have an equal chance’; higher judges judged the lower judges, and a selected body of lower judges judged the higher judges (Mosiah 29:25—29, 38). This law set new precedents by providing that judges should be paid; it also established an Egyptian-style system of measures for exchanging various grains and precious metals (Alma 11:1, 4—19), prohibited all forms of slavery (Alma 27:9), imposed a severe punishment on those who would not pay their debts (Alma 11:2), and granted liberty of belief (Mosiah 29:39; Alma 30:11). The people accepted the law of Mosiah and selected their judges, including Alma₂ as the first chief judge.” [2] (Emphasis mine)

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 [91 B.C.] 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.

Mosiah 29:42-44 (Emphasis mine)

Being head of government and the high priest was combined again with the appointment of Alma(2) as the chief judge.  This was quite the responsibility for Alma(2).  He tells us this while preaching to the people of Gideon.  We learn that “is the first time that I have spoken unto you by the words of my mouth, I having been wholly confined to the judgment–seat, having had much business that I could not come unto you” (Alma 7:1).

Mormon tells us he “did walk in the ways of the Lord and he did keep his commandments, and he did judge righteous judgments.” 

John Welch explains this “major political reform in Nephite history.”

“The major political reform in Nephite history, that of shifting from a kingship to the chief judgeship (see Mosiah 29:44), came thirty years after Benjamin's death (see Mosiah 29:46). Theologically, the baptizing church that was established in Zarahemla by Alma₁ became very influential during this period, developing clearer doctrines concerning God, the atonement, faith, and personal conversion. New legislation was introduced regarding the judicial system, and the Nephite weights and measures were standardized (see Alma 11:4–19). A new system for counting the years of the judges was adopted, and the Nephites won battles aided by improved breastplates and shields never mentioned earlier in the Book of Mormon. Even the Zoramites did not yet have this equipment (see Alma 43:21) but would soon copy it (see Alma 49:6). The solid cultural foundation laid by King Benjamin made it possible for Nephite civilization to flourish during the three or four generations that followed his reign.” [3]

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 29:45-47 (Emphasis mine)

Alma(1) dies at the age of eighty-two, “having lived to fulfill the commandments of God.”  Next, Mosiah(2) dies at the age of 63.  Mormon begins the book of Alma praising Mosiah(2).  He wrote that “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” (Alma 1:1).

Gordon Thomasson gives an excellent summary of the book of Mosiah.

“The book of Mosiah is possibly the most carefully composed book in the Book of Mormon concerning a single period of history. Parts of it were written by Mosiah, son of Benjamin, and he incorporated the records of others (Limhi, Alma, et al.) in his work. Others later condensed the record and wrote certain things Mosiah was unlikely to have said about himself, putting such comments in the third person (Mosiah 6:6–7), and adding details such as the death of Mosiah (Mosiah 29:46–47). At some point in the text's history, it was given its overarching and undergirding chiasmic form and what I have chosen to call its ‘dialectical style.’ Mosiah's reign was important in Nephite history in the eyes of those who abridged the book. The book, as we have it, is clearly an interpretive and analytical retrospective history, not a daily journal or chronology.” [4] (Emphasis mine)

---

[1] The Law of Mosiah, John W. Welch, Provo, Utah: Maxwell Institute, accessed February 15, 2012.

[2] Mosiah_2, Paul Rytting, Provo, Utah: Maxwell Institute, accessed February 15, 2012.

[3] Benjamin, the Man: His Place in Nephite History, John W. Welch, Provo, Utah: Maxwell Institute, accessed February 15, 2012.

[4] Mosiah: The Complex Symbolism and Symbolic Complex of Kingship in the Book of Mormons, Gordon C. Thomasson, Provo, Utah: Maxwell Institute, accessed February 15, 2012.

Mosiah 29:32-38

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. 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.

Mosiah 29:32-34 (Emphasis mine)

Mosiah(2) told the people that there should be no inequality in the land.  It was to be a land of liberty where people enjoy their rights and freedoms. 

Equality was an important part of the law.  When church members where being persecuted, King Mosiah(2) issued “was a strict command throughout all the churches that there should be no persecutions among them, that there should be an equality among all men” (Mosiah 27:3).  But church members had an obligation placed upon them.  We read that “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” (Alma 1:21).

Liberty was important to Mosiah(2), but he added a qualification.  That is that this is as long as the “Lord sees fit that we may live and inherit the land.”  Lehi prophesied that this would be a land of liberty.  He told us that “this land is consecrated unto him whom he shall bring.  And if it so be that they shall serve him according to the commandments which he hath given, it shall be a land of liberty unto them; wherefore, they shall never be brought down into captivity; if so, it shall be because of iniquity; for if iniquity shall abound cursed shall be the land for their sakes, but unto the righteous it shall be blessed forever” (2 Nephi 1:7).

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.

Mosiah 29:35-38 (Emphasis mine)

He outlined problems of a wicked king.  He told them that “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” (verse 36).  This echoed the teachings of his father, King Benjamin.

“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] (Emphasis mine)

After hearing his words, the people accepted his recommendations.  They gave up their desire to have a king. 

“[T]he transition from kingship to democracy in Zarahemla was accomplished relatively easily. The ruling Nephites themselves engineered and favored the change in government (see Mosiah 29:4–37), and the change was accepted readily by a majority of all enfranchised people in the land (see Mosiah 29:37–41). While it is true that a civil uprising soon followed, led by the so-called kingmen under Amlici who opposed the new regime (see Alma 2–3), ideologically most of the people easily embraced the idea and the ideals of democratization.” [2] (Emphasis mine)

Hugh Nibley adds:

“Acting on the recommendation of King Mosiah, who was anxious to avoid a throne controversy, the Nephites in the early first century B.C. substituted for the kingship a system of rule by priestly judges, ‘wise men to be judges, that will judge this people according to the commandments of God’ (Mosiah 29:11). We are not told where Mosiah got the idea, but the eagerness and ease with which the people adopted the system imply that they were familiar with it (Mosiah 29:37—41).” [3] (Emphasis mine)

---

[1] Textual Consistency, John W. Welch, Provo, Utah: Maxwell Institute, accessed February 14, 2012.

[2] Democratizing Forces in King Benjamin's Speech, Provo, Utah: Maxwell Institute, accessed February 14, 2012.

[3] The Troubled Orient, Hugh W. Nibley, Provo, Utah: Maxwell Institute, accessed February 14, 2012.

Mosiah 29:25-31

²⁵ Therefore, choose you by the voice of this people, judges, that ye may be judged according to the laws 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.

Mosiah 29:25-27 (Emphasis mine)

These judges that are to be chosen by the “voice of this people” will use the “laws which have been given you by our fathers, which are correct and which were given them by the hand of the Lord.”  Even though the government is changing, Mosiah(2) is assuring the people that the laws will remain the same.  John Welch further explains:

“The law of Mosiah primarily made procedural changes and probably did not make radical changes in the substantive rules of the law of Moses. Mosiah instructed the new Nephite judges to judge ‘according to the laws . . . given you by our fathers’  (Mosiah 29:25; italics added [in original]), and twenty-two years later the Nephites were still ‘strict in observing the ordinances of God, according to the law of Moses’ (Alma 30:3). In its procedural and administrative enactments, the law of Mosiah can well be compared with the Israelite legal reform of King Jehoshaphat in 2 Chronicles 19:5-11.” [1] (Emphasis mine)

Mosiah(2) has faith in the voice of the people.  He tells them “it is not common that the voice of the people desireth anything contrary to that which is right.”  He believed that they would select good men to judge them. 

But what if “the time comes that the voice of the people doth choose iniquity”?  He warns them the judgments of God will come upon them.

When talking to lawyers in the land of Ammonihah, Amulek told them that “well did Mosiah say, who was our last king, when he was about to deliver up the kingdom, having no one to confer it upon, causing that this people should be governed by their own voices—yea, well did he say that if the time should come that the voice of this people should choose iniquity, that is, if the time should come that this people should fall into transgression, they would be ripe for destruction” (Alma 10:19).

The time would come when the people would choose poorly.  About sixty years later we read “[f]or 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).

John Tvedtnes writes:

 “One of Mosiah's justifications for allowing the people to elect judges was that ‘it is not common that the voice of the people desireth anything contrary to that which is right’ (Mosiah 29:26). But he noted that ‘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’ (29:27). Since the Nephites had not experienced such ‘great destruction’ on ‘this land,’ Mosiah must have had the destruction of the Jaredites in mind.

“What is significant about these facts is that Joseph Smith did not dictate the story of the Jaredites until long after he dictated the book of Mosiah. Consequently, the historical details of Jaredite kingship could not have been known to Joseph at this early stage of the translation. This lends evidence to the authenticity of the account of Mosiah's having translated the book of Ether and becoming acquainted with its contents.” [2] (Emphasis mine)

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.

Mosiah 29:28-31 (Emphasis mine)

Mosiah(2) realizes that people are not perfect and there had to be a check on the judges.  Higher judges can judge lower judges.  A higher judge can be judged by lower judges through the voice of the people.  This prevents any one judge from getting too powerful and ignore the will of the people.

Ryan Davis explains:

“[I]f any one actor seeks to gather powers already divided among others, the actor will face incentives to avoid relinquishing them. Consequently, the authority of government must not completely reside in any one location. As James Madison recognized, democracy is unstable unless it is carefully crafted to balance power within the government. In Mosiah's system this balance is achieved by allowing a group of lower judges to challenge the rule of a higher judge and higher judges to revise the decisions of lower judges (see Mosiah 29:28—29). The arrow of power points both directions, providing for the kind of stability found within democratic regimes.” [3] (Emphasis mine)

---

[1] The Law of Mosiah, John W. Welch, Provo, Utah: Maxwell Institute, accessed February 13, 2012.

[2] King Mosiah and the Judgeship, John A. Tvedtnes, Provo, Utah: Maxwell Institute, accessed February 11, 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 13, 2012.