Alma 7:21-27

²¹ And he doth not dwell in unholy temples; neither can filthiness or anything which is unclean be received into the kingdom of God; therefore I say unto you the time shall come, yea, and it shall be at the last day, that he who is filthy shall remain in his filthiness.  ²² And now my beloved brethren, I have said these things unto you that I might awaken you to a sense of your duty to God, that ye may walk blameless before him, that ye may walk after the holy order of God, after which ye have been received.

Alma 7:21-22 (Emphasis mine)

The Lord “doth not dwell in unholy temples.”  We must be righteous to have the Lord’s spirit with us.  Paul wrote, “[k]now ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?  If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are” (1 Corinthians 3:16-17).

Neither can any filthiness or unclean thing dwell in the kingdom of God.  Here, Alma(2) is emphasizing the words of King Benjamin when he said “that the man that doeth this [transgress and go contrary to that which has been spoken], the same cometh out in open rebellion against God; therefore he listeth to obey the evil spirit, and becometh an enemy to all righteousness; therefore, the Lord has no place in him, for he dwelleth not in unholy temples” (Mosiah 2:37).

Those that do not repent at the last day will “remain in his filthiness.”  Forgiveness will not be available at that time.  Nephi(1) taught this concept to Laman and Lemuel. 

³³ Wherefore, if they should die in their wickedness they must be cast off also, as to the things which are spiritual, which are pertaining to righteousness; wherefore, they must be brought to stand before God, to be judged of their works; and if their works have been filthiness they must needs be filthy; and if they be filthy it must needs be that they cannot dwell in the kingdom of God; if so, the kingdom of God must be filthy also.

³⁴ But behold, I say unto you, the kingdom of God is not filthy, and there cannot any unclean thing enter into the kingdom of God; wherefore there must needs be a place of filthiness prepared for that which is filthy.

³⁵ And there is a place prepared, yea, even that awful hell of which I have spoken, and the devil is the preparator of it; wherefore the final state of the souls of men is to dwell in the kingdom of God, or to be cast out because of that justice of which I have spoken.

1 Nephi 15:33-35 (Emphasis mine)

Alma(2) tells them he is there to “awaken [them] to a sense of [their] duty to God, that [they] may walk blameless before him.” 

“The Book of Mormon teaches that a person must be morally perfect and without sin in order to gain eternal life. Nephi said, ‘The kingdom of God is not filthy, and there cannot any unclean thing enter into the kingdom of God’ (1 Nephi 15:34). Alma(2) put it this way: ‘And [God] doth not dwell in unholy temples, neither can filthiness or anything which is unclean be received into the kingdom of God’ (Alma 7:21). The resurrected Savior commanded the Nephites to ‘be perfect even as I, or your Father who is in heaven is perfect’ (3 Nephi 12:48).

“The perfection required by God extends not just to one's acts. According to the Book of Mormon, improper thoughts and desires can also prohibit one from entering into the presence of God.” [1] (Emphasis mine)

What are the qualities of a follower of Christ?

²³ And now I would that ye should be humble, and be submissive and gentle; easy to be entreated; full of patience and long-suffering; being temperate in all things; being diligent in keeping the commandments of God at all times; asking for whatsoever things ye stand in need, both spiritual and temporal; always returning thanks unto God for whatsoever things ye do receive. ²⁴ And see that ye have faith, hope, and charity, and then ye will always abound in good works.

Alma 7:23-24 (Emphasis mine)

A follower of Christ should be humble (Before destruction the heart of man is haughty, and before honour is humility [Proverbs 18:12]), submissive (Submit yourselves therefore to God.  Resist the devil, and he will flee from you [James 4:7)]), gentle, easy to be entreated, full of patience and long-suffering, being temperature in all things; being diligent in keeping the commandments of God; have faith, hope, and charity; always abound in good works.

Much is expected from the disciple of Christ; the reward is eternal life and living in the kingdom of God for all eternity.

²⁵ And may the Lord bless you, and keep your garments spotless, that ye may at last be brought to sit down with Abraham, Isaac, and Jacob, and the holy prophets who have been ever since the world began, having your garments spotless even as their garments are spotless, in the kingdom of heaven to go no more out.  ²⁶ And now my beloved brethren, I have spoken these words unto you according to the Spirit which testifieth in me; and my soul doth exceedingly rejoice, because of the exceeding diligence and heed which ye have given unto my word. ²⁷ And now, may the peace of God rest upon you, and upon your houses and lands, and upon your flocks and herds, and all that you possess, your women and your children, according to your faith and good works, from this time forth and forever.  And thus I have spoken.  Amen.

Alma 7:25-27 (Emphasis mine)

Alma(2) closes by telling the people to “keep your garments spotless.”  May they “be brought to sit down with Abraham, Isaac, and Jacob.”  He blesses them with “the peace of God.” 

“After further words of encouragement and counsel, Alma closes with a warm expression of his joy and a tender benediction: ‘My soul doth exceedingly rejoice, because of the exceeding diligence and heed which ye have given unto my word. And now, may the peace of God rest upon you, and upon your houses and lands, and upon your flocks and herds, and all that you possess, your women and your children, according to your faith and good works, from this time forth and forever’ (Alma 7:26–27). If Alma were counseling us today, he would undoubtedly urge us to give similar ‘diligence and heed’ to the words of the Book of Mormon.” [2] (Emphasis mine)

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[1] Cry Redemption: The Plan of Redemption as Taught in the Book of Mormon, Corbin T. Volluz, Provo, Utah: Maxwell Institute, accessed March 22, 2012.

[2] "Know the Covenants of the Lord" - Sermons, Richard Dilworth Rust, Provo, Utah: Maxwell Institute, accessed March 22, 2012.

Alma 7:14-20

¹⁴ Now I say unto you that ye must repent, and be born again; for the Spirit saith if ye are not born again ye cannot inherit the kingdom of heaven; therefore come and be baptized unto repentance, that ye may be washed from your sins, that ye may have faith on the Lamb of God, who taketh away the sins of the world, who is mighty to save and to cleanse from all unrighteousness. ¹⁵ Yea, I say unto you come and fear not, and lay aside every sin, which easily doth beset you, which doth bind you down to destruction, yea, come and go forth, and show unto your God that ye are willing to repent of your sins and enter into a covenant with him to keep his commandments, and witness it unto him this day by going into the waters of baptism.  ¹⁶  And whosoever doeth this, and keepeth the commandments of God from thenceforth, the same will remember that I say unto him, yea, he will remember that I have said unto him, he shall have eternal life, according to the testimony of the Holy Spirit, which testifieth in me.

Alma 7:14-16 (Emphasis mine)

Christ is coming to take upon him the sins of the world.  Through Him, we can return to the presence of God someday.  Alma(2) tells us to do this, we “must repent, and be born again; for the Spirit saith if ye are not born again, ye cannot inherit the kingdom of heaven.”

There must be an outward sign of our commitment.  We must “be baptized unto repentance, that ye may be washed from your sin.”  This is done so that we may “have faith on the Lamb of God, who taketh away the sins of the world.” 

Noel Reynolds discusses the importance of Alma(2)’s teachings.   

“The ideas of ‘turning’ and ‘coming unto me’ point to the covenantal aspect of repentance as well. Not only must the repentant sinner cease sinning, he must make a positive commitment to the Savior to keep his commandments, to walk the straight and narrow path, as he comes unto Christ. This covenant to remember Christ always, to take the name of Christ upon himself, and to keep all of Christ's commandments, is part of this process of turning and coming-and therefore a crucial element of repentance. This is the covenant that is witnessed to God and all the world by the convert through the baptism of water. Alma articulates this plainly to the Nephites in Gideon when he invites them to ‘lay aside every sin’ and ‘show unto your God that ye are willing to repent of your sins and enter into a covenant with him to keep his commandments, and witness it unto him this day by going into the waters of baptism’ (Alma 7:15; cf. 2 Nephi 31:7, 13—14). It is in this simple sense that those who repent "are the covenant people of the Lord" (2 Nephi 30:2)…

“In his later preaching, Alma would call upon others to ‘repent and be born again’ (Alma 5:49) and be baptized that they ‘may be washed from [their] sins’ (Alma 7:14). When taken by itself, this passage has sometimes been read to indicate that baptism of water washes away sins, but the context of the language of spiritual rebirth indicates clearly that it is the Spirit or Holy Ghost that brings the remission of sins, a teaching consistent with those of Jesus and Nephi. In this same context, Alma also teaches that no man can be saved ‘except his garments are washed white … purified … cleansed from all stain, through the blood’ of the prophesied Redeemer (Alma 5:21).” [1] (Emphasis mine)

¹⁷ And now my beloved brethren, do you believe these things?  Behold, I say unto you, yea, I know that ye believe them; and the way that I know that ye believe them is by the manifestation of the Spirit which is in me.  And now because your faith is strong concerning that, yea, concerning the things which I have spoken, great is my joy.  ¹⁸ For as I said unto you from the beginning, that I had much desire that ye were not in the state of dilemma like your brethren, even so I have found that my desires have been gratified.

¹⁹ For I perceive that ye are in the paths of righteousness; I perceive that ye are in the path which leads to the kingdom of God; yea, I perceive that ye are making his paths straight.  ²⁰ I perceive that it has been made known unto you, by the testimony of his word, that he cannot walk in crooked paths; neither doth he vary from that which he hath said; neither hath he a shadow of turning from the right to the left, or from that which is right to that which is wrong; therefore, his course is one eternal round.

Alma 7:17-20 (Emphasis mine)

Alma(2) asks them if they believe his teachings?  He answers the question that he knows they do though “the manifestation of the Spirit which is in me.”  He hoped they were in a state of righteousness, unlike the people in Zarahemla.  His hopes were fulfilled.

He tells them they are on “the path which leads to the kingdom of God.”  God can only walk the straight path.  “[H]e cannot walk in crooked paths; neither doth he vary from that which he hath said.”

“Straight” is frequently used to describe paths in the Book of Mormon.

“Wherever in the Book of Mormon there is an adjective other than the word narrow defining a path or course … it seems always to be straight, never crooked. Nephi prayed for his path to be ‘straight’ (2 Nephi 4:33). Jacob spoke of the way of man as being a ‘straight course’ (2 Nephi 9:41). Alma the Younger spoke to his son Helaman of a ‘straight course to eternal bliss’ (Alma 37:44), and he taught the people of Gideon that Christ ‘cannot walk in crooked paths’ (Alma 7:20). Hence straight is an important Book of Mormon concept in connection with the terms way, path, and course. It is also biblical. In Luke 9:62 one finds the analogy of the farmer's ideal of plowing in a straight line, which one can do only by fixing his eye on the goal ahead. Going further back, we note that the children of Israel were commanded, as mentioned earlier, to walk a straight path (see Deuteronomy 5:32—33).” [2] (Emphasis mine)

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[1] The True Points of My Doctrine, Noel B. Reynolds, Provo, Utah: Maxwell Institute, accessed March 20, 2012.

[2] Straight (Not Strait) and Narrow, John S. Welch, Provo, Utah: Maxwell Institute, accessed March 21, 2012.

Alma 7:7-13

⁷ For behold, I say unto you there be many things to come; and behold, there is one thing which is of more importance than they all—for behold, the time is not far distant that the Redeemer liveth and cometh among his people.  ⁸ Behold, I do not say that he will come among us at the time of his dwelling in his mortal tabernacle; for behold, the Spirit hath not said unto me that this should be the case.  Now as to this thing I do not know; but this much I do know, that the Lord God hath power to do all things which are according to his word. ⁹ But behold, the Spirit hath said this much unto me, saying: Cry unto this people, saying—

Repent ye, and prepare the way of the Lord,

and walk in his paths,

    which are straight;

for behold, the kingdom of heaven

    is at hand,

and the Son of God

cometh upon

    the face of the earth.

Alma 7:7-9 (Emphasis mine)

Alma(2) tells them “there be many things to come … there is one thing which is of more importance than they all.”  The day is coming that the Lord “liveth and come among his people.” 

He will not come among the Nephites during his mortal ministry.  But, “the Spirit hath said this much unto me, saying: Cry unto this people” telling them to repent, “walk in his path … for behold, the kingdom of heaven is at hand.”

John Tvedtnes discusses the importance of the coming of Christ was to the Nephites.

“Throughout their history, the Nephite faithful looked forward to the coming of Christ. Alma spoke of ‘that which was to come,’ meaning the atonement of Christ (Mosiah 18:2). Indeed, the advent of Christ became his principal message whenever he preached. He told the people of Zarahemla of Christ ‘who should come to redeem his people from their sins’ (Alma 5:21, 27, 44, 48). He used the same terminology when speaking to the people of the city of Gideon (Alma 6:8). In that discourse, Alma spoke of the atonement ‘which is to come’ (Alma 7:6) in terms that stressed the importance he placed on the coming of Christ: ‘For behold, I say unto you there be many things to come; and behold, there is one thing which is of more importance than they all —for behold, the time is not far distant that the Redeemer liveth and cometh among his people’ (Alma 7:7; see also 7:8). He used similar terminology in other discourses (Alma 9:20, 26; 33:22; 39:15 –16), as did his missionary companion, Amulek (Alma 10:12; 11:35, 40; 34:8 –9).” [1] (Emphasis mine)

¹⁰ And behold, he shall be born of Mary, at Jerusalem which is the land of our forefathers, she being a virgin, a precious and chosen vessel, who shall be overshadowed and conceive by the power of the Holy Ghost, and bring forth a son, yea, even the Son of God.  ¹¹ And he shall go forth, suffering pains and afflictions and temptations of every kind; and this that the word might be fulfilled which saith he will take upon him the pains and the sicknesses of his people.  ¹² And he will take upon him death, that he may loose the bands of death which bind his people; and he will take upon him their infirmities, that his bowels may be filled with mercy, according to the flesh, that he may know according to the flesh how to succor his people according to their infirmities.  ¹³ Now the Spirit knoweth all things; nevertheless the Son of God suffereth according to the flesh that he might take upon him the sins of his people, that he might blot out their transgressions according to the power of his deliverance; and now behold, this is the testimony which is in me.

Alma 7:10-13 (Emphasis mine)

Alma(2) tells the people Christ “shall be born of Mary, at Jerusalem which is the land of our forefathers.”  This (Alma 7:10) is one of the most misinterpreted scriptures in the Book of Mormon by its critics.  I’ve addressed this issue previously (see August 28, 2011 post).  No, it doesn’t say that Christ will be born in the city of Jerusalem.  It says He will be born “at Jerusalem which is the land of our forefathers.”  If you actually read the Book of Mormon, you will know that, when “land” is used, the author means an area.  For example, in Alma 2, we have Alma(2)’s account of troop movements. 

"Behold, we followed the camp of the Amlicites, and to our great astonishment, in the land of Minon, above the land of Zarahemla, in the course of the land of Nephi, we saw a numerous host of the Lamanites; and behold, the Amlicites have joined them;

And they are upon our brethren in that land; and they are fleeing before them with their flocks, and their wives, and their children, towards our city; and except we make haste they obtain possession of our city, and our fathers, and our wives, and our children be slain.

And it came to pass that the people of Nephi took their tents, and departed out of the valley of Gideon towards their city, which was the city of Zarahemla."

(Alma 2:24-26 – Emphasis mine)

Alma(2) clearly distinguishes between the “land of Zarahemla” with the “city of Zarahemla.”  So, the statement, "at Jerusalem which is the land of our forefathers" means in the area around Jerusalem, not the city of Jerusalem.  There is no basis to this critique.

Alma(2) tells them about the pain, afflictions, and temptations that He will suffer.  Isaiah prophesied “He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not.  Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.  But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed” (Isaiah 53:3-5).

The day will come when He “will take upon him death.”  Christ will voluntarily sacrifice His life so that “he may loose the bands of death which bind his people.”  He will do this “that he might take upon him the sins of his people.”  Through Him and this sacrifice, we will be able to repent and obtain a forgiveness of our sins.

Alma(2) ends this part of his prophecy saying “this is the testimony which is in me.” 

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[1] That Which Is to Come, John A. Tvedtnes, Provo, Utah: Maxwell Institute, accessed March 19, 2012.

Alma 7:1-6

The words of Alma which he delivered to the people in Gideon, according to his own record.

This heading was written on the plates by Mormon.  He decided Alma(2)’s words should be included in their entirety.  We should pay close attention to these words as Mormon felt they were important enough to include in whole.

Richard Rust wrote a short summary of Alma(2)’s sermon.

“The address Alma gives to the righteous people of Gideon—the city named after a martyred hero—is strikingly different from the one he gave to the worldly people of Zarahemla. It is a low-key, loving, and sensitive sermon, with each of the four main sections beginning ’my beloved brethren.’

“The structure is effective in its simplicity. Alma begins with his hope and expectation that he will find the Gideonites faithful and not ‘in the awful dilemma that our brethren were in at Zarahemla’ (Alma 7:3). The key word in his expression is trust, spoken five times in such phrases as, ‘I trust that ye are not lifted up in the pride of your hearts’ (Alma 7:6). Better than hope, trust emphasizes the confidence Alma has in this expectation.

“The central message, to be given to all the Nephites, is of repentance and belief in the Son of God, who will ‘take upon him the pains and the sicknesses of his people. And he will take upon him death, that he may loose the bands of death which bind his people’ (Alma 7:11–12). Alma's desire is similar to King Benjamin's (whom Alma quotes): to stir his people to make a binding covenant with the Lord. ‘Show unto your God that ye are willing to repent of your sins,’ Alma urges, ‘and enter into a covenant with him to keep his commandments, and witness it unto him this day by going into the waters of baptism’ (Alma 7:15). The person who does ‘shall have eternal life’ (Alma 7:16).” [1] (Emphasis mine)

Comprising chapter 7.

Chapter 7

Christ shall be born of Mary—He shall loose the bands of death and bear the sins of his people—Those who repent, are baptized, and keep the commandments shall have eternal life—Filthiness cannot inherit the kingdom of God—Humility, faith, hope, and charity are required. About 83 B.C.

¹ BEHOLD my beloved brethren, seeing that I have been permitted to come unto you, therefore I attempt to address you in my language; yea, by my own mouth, seeing that it 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.  ² And even I could not have come now at this time were it not that the judgment–seat hath been given to another, to reign in my stead; and the Lord in much mercy hath granted that I should come unto you.  ³ And behold, I have come having great hopes and much desire that I should find that ye had humbled yourselves before God, and that ye had continued in the supplicating of his grace, that I should find that ye were blameless before him, that I should find that ye were not in the awful dilemma that our brethren were in at Zarahemla.  ⁴ But blessed be the name of God, that he hath given me to know, yea, hath given unto me the exceedingly great joy of knowing that they are established again in the way of his righteousness.

Alma 7:1-4 (Emphasis mine)

Resigning the judgment seat gave Alma(2) a freedom he didn’t have in the past.  He tells the people of Gideon that “it is the first time that I have spoken unto you b the words of my mouth.”  Resigning the judgment seat, Mormon tells us, allowed Alma(2) to “go forth among his people, or among the people of Nephi, that he might preach the word of God unto them, to stir them up in remembrance of their duty, and that he might pull down, by the word of God, all the pride and craftiness and all the contentions which were among his people, seeing no way that he might reclaim them save it were in bearing down in pure testimony against them” (Alma 4:19).

He was pleased to find the people faithful in living the gospel.  They were a righteous people.  Alma(2) had taught that “Jesus Christ is said to be ‘full of grace, and mercy, and truth’ (Alma 5:48) or ‘full of grace, equity, and truth’ (Alma 9:26; 13:9). Only once does Alma address the question of how people obtain grace. Alma tells the people that they must continue ‘in the supplicating of his grace’ (Alma 7:3), meaning that people had to ask for it.” [2] (Emphasis mine)

We also learn that the people of Zarahemla took his message to heart.  They had “given unto me the exceedingly great joy of knowing that they are established again in the way of his righteousness.”

⁵ And I trust, according to the Spirit of God which is in me, that I shall also have joy over you; nevertheless I do not desire that my joy over you should come by the cause of so much afflictions and sorrow which I have had for the brethren at Zarahemla, for behold, my joy cometh over them after wading through much affliction and sorrow.  ⁶ But behold, I trust that ye are not in a state of so much unbelief as were your brethren; I trust that ye are not lifted up in the pride of your hearts; yea, I trust that ye have not set your hearts upon riches and the vain things of the world; yea, I trust that you do not worship idols, but that ye do worship the true and the living God, and that ye look forward for the remission of your sins, with an everlasting faith, which is to come.

Alma 7:5-6 (Emphasis mine)

Alma(2) informs the church at Gideon that he was sure they would be in a state of belief.  They “ye are not lifted up in the pride of your hearts; yea, I trust that ye have not set your hearts upon riches and the vain things of the world; yea, I trust that you do not worship idols, but that ye do worship the true and the living God, and that ye look forward for the remission of your sins, with an everlasting faith, which is to come” (verse 6).

We each have a unique writing and speaking style.  Philip Allred looks at Alma(2)’s style and his use of the word state as used in verse 6.

“Another example of Alma’s tendency to reword with state is found approximately one hundred pages earlier. While visiting Gideon, Alma hoped to “find that ye were not in the awful dilemma that our brethren were in at Zarahemla” (Alma 7:3). Three verses later Alma defines the dilemma when he resumes the thought with, “I trust that ye are not in a state of so much unbelief as were your brethren” (Alma 7:6). After discoursing about the atonement he returns again to this topic and combines the two earlier phrases: “For as I said unto you from the beginning, that I had much desire that ye were not in the state of dilemma like your brethren, even so I have found that my desires have been gratified” (Alma 7:18). No other author in the Book of Mormon rewords with state—in this Alma stands completely unique.

“When only one writer displays this kind of preference for a particular term when restating, especially a nonessential word like state, the reasonable reaction is to believe that this writer is distinct within the larger work authored by other individuals.” [3]  (Emphasis on “state” in original, other emphasis mine)

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[1] "Know the Covenants of the Lord" - Sermons, Richard Dilworth Rust, Provo, Utah: Maxwell Institute, accessed March 18, 2012.

[2] The Grace of Christ, John Gee, Provo, Utah: Maxwell Institute, accessed March 18, 2012.

[3] Alma's Use of State in the Book of Mormon: Evidence of Multiple Authorship, Philip A. Allred, Provo, Utah: Maxwell Institute, March 18, 2012.

Alma 6:1-8

Chapter 6

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

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

Alma 6:1- 4 (Emphasis mine)

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

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

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

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

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

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

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

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

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

Alma 6:5-8 (Emphasis mine)

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

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

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

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

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

Review of Alma 5 (con't)

Alma(2) tells the people “if a man bringeth forth good works he hearkeneth unto the voice of the good shepherd, and he doth follow him; but whosoever bringeth forth evil works, the same becometh a child of the devil, for he hearkeneth unto his voice, and doth follow him” (verse 41).  He gave the people a simple and straightforward way to recognize the wicked and righteous.

We will receive wages from whomever we serve.  If you become a “child of the devil,” the wages you receive is spiritual death, a “death, as to things pertaining unto righteousness, being dead unto all good works.” 

Alma(2) is speaking plainly to the people.  He wants them to be sure to understand his teachings so “that ye cannot err.”  He once again testifies he speaks with the authority of Christ.  He is called to testify the words that had spoken to their fathers about that which is to come.

Alma(2) asks the people “[d]o ye not suppose that I know of these things myself … [H]ow do ye suppose that I know of their surety … [T]hey are made known unto me by the Holy Spirit of God.”  He is not speaking his own words.  The words he speaks are the words of God.  They revealed to him “according to the spirit of prophecy which is in me, which is also by the manifestation of the Spirit.”

Christ will come, “the Son, the Only Begotten of the Father.”  Through his atonement, he will “take away the sins of the world, the sins of every man who steadfastly believeth in his name.”

The people must repent “for the kingdom of heaven is soon at hand.”  If they don’t repent, they won’t inherit the kingdom of heaven.  He reminds them “every tree that bringeth not forth good fruit shall be hewn down and cast into the fire, yea, a fire which cannot be consumed, even an unquenchable fire.  Behold, and remember, the Holy One hath spoken it.”

What if they reject his words?  They will “trample the Holy One under [their] feet.”  Their hearts are set upon the riches of the world and the “wearing of costly apparel.”  They believe they’re better than everyone else is.  They persecute the humble who follow His commandments. 

They continually turn their backs on the poor and needy.  They withhold their substance from the poor.  There will be a price.  They will be separated from the righteous and their names will be blotted out. 

On the other hand, the righteous will have their names “written in the book of life.”  They will receive their inheritance from the Lord and stand on His right hand.

Alma(2) challenges the wicked, asking them “what have ye against this?  I say unto you if ye speak against it, it matters not, for the word of God must be fulfilled.” 

The Lord is concerned about all His sheep.  He will watch over them, and call those who are lost.  He will destroy the wolf that attempts to enter the flock.  All we have to do is listen to and answer his call. 

He closes telling them, “ I, Alma, do command you in the language of him who hath commanded me, that ye observe to do the words which I have spoken unto you.   I speak by way of command unto you that belong to the church; and unto those who do not belong to the church I speak by way of invitation, saying: Come and be baptized unto repentance, that ye also may be partakers of the fruit of the tree of life” (verses 61-62).

Alma 5 Review (con't)

Verses 14-20 contain questions Alma(2) asked his audience.  He asks:

• Have you been spiritually born of God?
• Have you received his image in your countenance?
• Have you experienced a mighty change in your hearts?
• Do you exercise faith in the redemption “of him who created you?”
• Do you look forward to the day your body is resurrected, and when you will stand before God to be judged based on your works during your life?
• Can you imagine hearing the voice of the Lord calling you to “Come unto me?”

This is quite a list.  How would we answer this if we were in Alma(2)’s audience?  Can we answer “yes?”  If not, why?  What do we need to do to prepare to hear the voice of the Lord say “Come unto me?” 

Then he continues:

• Do you think you can lie to the Lord and be saved?
• Can you imagine standing before God, soul filled with guilt and remorse, remembering all the evil you have done in your life?
• Can you look at God with a pure heart and clean hands?
• Would he see His image on your countenance?
• Do you think you will be saved when you have become a subject of the devil?

How can you be saved?  The only way is if your “garments are washed white; yea, [your] garments must be purified until they are cleansed from all stain” (verse 21).  The only one way this can happen, and that is through the atonement of Christ. 

What if your garments are stained and filthy? Alma(2) tells them their filthiness will testify again them at that time.  They will testify of the sins that the person has committed.  It will show they are guilty of “all manner of wickedness.” 

If you have filthy garments, do you think you can have a seat in the kingdom of God?  Can you sit with Abraham, Isaac, and Jacob, and the holy prophets whose garments are white?  No!

If you sat with them, that would mean God was a liar from the beginning and His words mean nothing.  God is not a liar, so they will be cast out because they are children of the devil.

The concept of a change of heart and singing a song of redeeming love is important.  These are signs that follow the true believer, one who has faith in God and Christ.

What would happen if we died today and had to stand before God?  Could you stand blameless before Him?  Would our garments be white?  If you can’t then you need to begin to prepare.  The time is “soon at hand.” 

We have a responsibility to our brother.  You cannot mock him and persecute him.  If you do, you must repent or you can’t be saved.

Looking at the possible sins the people could commit, he commands “all ye workers of iniquity; repent, repent, for the Lord God hath spoken it” (verse 32). 

The invitation to repent and to “partake of the fruit of the tree of life” is extended to all men.  If you repent, He will accept you.  He doesn’t want us cast off, becoming subject to the devil.  He wants us all to return to Him.  He is there for us and He will do all he can to help us repent.

The day will come when those who bring “forth not good fruit” will be hewn down and cast into the fire.  The day will come the wicked will “have cause to wail and mourn.” 

Remember, the Good Shepherd is calling to the people, righteous or wicked.  He wants the ship to return to the master, who is Christ.  If you don’t listen to the voice of Christ, you will not be the “sheep of the good shepherd.”

But, if you’re not a sheep of Christ, to which fold do you belong?  There is only one option.  You belong the flock of the devil.  He is your shepherd.  Whatever is good comes from God; whatever is evil comes from the devil.

Review of Alma 5, Part I

Alma 5 contains one of the most powerful sermons in the Book of Mormon. Alma(2) has a serious problem.  Wickedness is invading the church.  Members are turning away from gospel principles and enjoying their riches.  Religion is less important to them.

In this sermon, Alma(2) begins with a tribute to his father.  He challenges the people.  He confronts them, asking them to reflect on their lives and the eternal consequences of their decisions. 

Who was this Alma(2)?  Why is he preaching to us?  You can almost hear the people questioning him.  Alma(2) makes it clear.  He is the high priest, “having been consecrated by my father, Alma, to be a high priest over the church of God, he having power and authority from God to do these things” (verse 3).  He clearly has authority to represent the Lord and preach his word. 

There were probably people in his audience had either been freed, or had a family member who was delivered from King Noah and the Lamanite bondage.  They were delivered, standing there, through the power of God.

Alma(2) begins to question the people.  He wants them to think about and realize just what happened.  He asks, “have you sufficiently retained in remembrance the captivity of your fathers?” (verse 6). 

He continues.  “[H]ave you sufficiently retained in remembrance the captivity of your fathers?  Yea, and have you sufficiently retained in remembrance his mercy and long-suffering towards them?  And moreover, have ye sufficiently retained in remembrance that he has delivered their souls from hell?” (verse 6). 

Then Alma(2) tells them that, not only had they been freed from physical captivity, the Lord had delivered their “souls from hell.”  They were spiritually captive to the devil.  Through Alma(1)’s teachings, and the people accepting his teachings, they were released from their spiritual captivity and their souls were delivered from hell.

This was done because “their souls were illuminated by the light of the everlasting word” (verse 7).  They had been “encircled about by the bonds of death and the chains of hell and everlasting destruction awaited them” (verse 7).  Were they destroyed?  No!  The “bands of death [were] broken and the chains of hell” were loosed (verse 9). 

Their souls “expand[ed] and they did sing redeeming love.  And I say unto you there were saved” (verse 9).  Alma(2) goes on, asking,  “on what conditions are they saved … [on] what grounds had they to hope for salvation?  What is the cause of their being loosed form the bonds of death, yea, and also the chains of hell?” (verse 10).  The answer is in verse 11.[1]

A Did not my father Alma believe in the words which were delivered by … Abinadi?

     B Was he not a holy prophet?

     B Did he not speak the words of God,

A and my father Alma believe them?

There was a “mighty change” in Alma(1)’s heart.  He preached the word of God “unto your fathers.”  Through his preaching, Alma(2) explained,  your fathers had a mighty change of heart.  They “put their trust in the true and living God … they were faithful until the end, therefore they were saved” (verse 13).

Verse 1-13 consists of Alma(2)’s great tribute to his father.  Alma(1), as a priest of Noah, was most likely a wicked man.  Fortunately, the Lord touched his heart.  He repented and became a great leader and prophet.  As hard as it was to see his son’s wickedness, I can’t help but believe Alma(1) understood.  He knew something had to happen to wrought a mighty change of heart in his son.  He prayed, trusted in the Lord, and received a powerful answer from the Lord.

Alma(2) understands that, what he is today, he owes to his father.  He is reminding the people that his father was a great man and they all (himself included) owed him much.

In the next post, we’ll continue reviewing Alma(2)’s sermon.

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[1] Verse 11 is a chiasmus.  I have written it in a format the will show the structure of the verse.. 

Alma 5:57-62

⁵⁷ And now I say unto you, all you that are desirous to follow the voice of the good shepherd, come ye out from the wicked, and be ye separate, and touch not their unclean things; and behold, their names shall be blotted out, that the names of the wicked shall not be numbered among the names of the righteous, that the word of God may be fulfilled, which saith: The names of the wicked shall not be mingled with the names of my people; ⁵⁸ For the names of the righteous shall be written in the book of life, and unto them will I grant an inheritance at my right hand.  And now, my brethren, what have ye to say against this?  I say unto you, if ye speak against it, it matters not, for the word of God must be fulfilled. ⁵⁹ For what shepherd is there among you having many sheep doth not watch over them, that the wolves enter not and devour his flock?  And behold, if a wolf enter his flock doth he not drive him out?  Yea, and at the last, if he can, he will destroy him.

Alma 5:57-59 (Emphasis mine)

To those who were “desirous to follow the voice of the good shepherd,” Alma(2) told them to separate themselves from the wicked.  The consequences of not separating themselves would be to have their name numbered among the wicked and not the righteous.

When Jacob (Israel) was giving his sons their father’s blessings, a part of his blessing for Joseph told that he “is a fruitful bough, even a fruitful bough by a well; whose branches run over the wall:  The archers have sorely grieved him, and shot at him, and hated him: But his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty God of Jacob; (from thence [IE It is from the lineage of Jacob that the Messiah comes]  is the shepherd, the stone of Israel:)” (Genesis 49:22-24).

David proclaims “let us worship and bow down: let us kneel before the LORD our maker.  For he is our God; and we are the people of his pasture, and the sheep of his hand.  To day if ye will hear his voice, Harden not your heart, as in the provocation, and as in the day of temptation in the wilderness:” (Psalms 95:6-8).

During Nephi’s great vision, he was shown “the words which shall be established by the mouth of the Lamb; and the words of the Lamb shall be made known in the records of thy seed, as well as in the record of the twelve apostles of the Lamb; wherefore they both shall be established in one; for there is one God and one Shepherd over all the earth” (1 Nephi 13:41).

Calling on the righteous to separate themselves from the wicked is a part of Nephite culture.  Noel Reynolds writes, “[t]his tradition of separating the righteous from the wicked continued strong in Nephite culture. For example, centuries later Alma called the Nephites to ‘come ye out from the wicked, and be ye separate, and touch not their unclean things; ... [for] the names of the wicked shall not be mingled with the names of my people’ (Alma 5:57).” [1]

Paul wrote to the church at Thessalonica telling them “withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us” (2 Thessalonians 3:6).

Hugh Nibley adds:

“For all their liberality and humanity, Alma's people thought of themselves as completely severed from the rest of the nation: ‘Come ye out from the wicked,’ he said to them, ‘and be ye separate, and touch not their unclean things; . . . the names of the wicked shall not be numbered among the names of the righteous’ (Alma 5:57). Just as his followers were not allowed to touch unclean things, so none from the outside and none unwilling to accept their own strict standards could mingle with them; ‘that the word of God may be fulfilled, which saith: The names of the wicked shall not be mingled with the names of my people’ (Alma 5:57).” [2] (Emphasis mine)

Alma(2) made it clear he was speaking the truth.  He asks, “my brethren, what have ye to say against this?  I say unto you, if ye speak against it, it matters not, for the word of God must be fulfilled.”  He warned the wicked “their names shall be blotted out, that the names of the wicked shall not be numbered among the names of the righteous.” 

David called on the Lord, asking that the wicked’s “posterity be cut off; and in the generation following let their name be blotted out” (Psalms 109:13).  He would also write, “[f]or they persecute him whom thou hast smitten; and they talk to the grief of those whom thou hast wounded. Add iniquity unto their iniquity: and let them not come into thy righteousness.  Let them be blotted out of the book of the living, and not be written with the righteous” (Psalms 69:26-28).

Why is this being done?  Why will their names be “blotted out?”  “[W]hat shepherd is there among you having many sheep doth not watch over them, that the wolves enter not and devour his flock?  And behold, if a wolf enter his flock doth he not drive him out?  Yea, and at the last, if he can, he will destroy him” (verse 59).

The devil had come among the sheep and was devouring the flock (the church).  Alma(2) tells them he is there to drive out the wolf.  If possible, he will not only drive out the wolf, but destroy him.  Alma(2) was being “diligent to know the state of thy flocks, and look well to thy herds” (Proverbs 27:23). 

Ezekiel said the Lord would, “seeketh out his flock in the day that he is among his sheep that are scattered; so will I seek out my sheep, and will deliver them out of all places where they have been scattered in the cloudy and dark day” (Ezekiel 34:12).  Peter adds

“ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls” (1 Peter 2:25).

Hugh Nibley explains the role the devil plays.

“It is on that principle of opposites that Satan's participation in our lives is to be explained. If we can be ‘encircled about eternally in the arms of [God's] love’ (2 Nephi 1:15), we can also be ‘encircled about by the bands of death, and the chains of hell, and an everlasting destruction’ (Alma 5:7); and if we can be perfectly united in the at-one-ment, we can also be ‘cast out’ (Alma 5:25), separated and split off forever—‘their names shall be blotted out; . . . the names of the wicked shall not be mingled with the names of my people’ (Alma 5:57).” [3] (Emphasis mine)

⁶⁰ And now I say unto you that the good shepherd doth call after you; and if you will hearken unto his voice he will bring you into his fold, and ye are his sheep; and he commandeth you that ye suffer no ravenous wolf to enter among you, that ye may not be destroyed. ⁶¹ And now I, Alma, do command you in the language of him who hath commanded me, that ye observe to do the words which I have spoken unto you. ⁶² I speak by way of command unto you that belong to the church; and unto those who do not belong to the church I speak by way of invitation, saying: Come and be baptized unto repentance, that ye also may be partakers of the fruit of the tree of life.

Alma 5:60-62 (Emphasis mine)

Alma(2) closes his sermon reminding the people “the good shepherd doth call after you; and if you will hearken unto his voice he will bring you into his fold.”  He will watch over them and protect them from the “ravenous wolf.”  He calls out for both the righteous and wicked.  He is willing to accept the wicked back in the fold if they repent.  “… Alma says that ‘the good shepherd doth call after you; and if you will hearken unto his voice he will bring you into his fold’ (Alma 5:60). And he ends with both a stern directive and a tender invitation: ‘And now I, Alma, do command you in the language of him who hath commanded me, that ye observe to do the words which I have spoken unto you. I speak by way of command unto you that belong to the church; and unto those who do not belong to the church I speak by way of invitation, saying: Come and be baptized unto repentance, that ye also may be partakers of the fruit of the tree of life’ (Alma 5:61–62).” [4]

Alma(2) speaks to both the member and nonmember.  He speaks to the member “by way of command.”  To the nonmember, he speaks “by way of invitation.”  He encourages all the people to partake “of the fruit of the tree of life.” the tree that represents “the Lamb of God, yea, even the Son of the Eternal Father!  Knowest thou the meaning of the tree which thy father saw? And I answered him, saying: Yea, it is the love of God, which sheddeth itself abroad in the hearts of the children of men; wherefore, it is the most desirable above all things.  And he spake unto me, saying: Yea, and the most joyous to the soul” (1 Nephi 11:21-23).

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[1] Nephite Kingship Reconsidered, Noel B. Reynolds, Provo, Utah: Maxwell Institute, accessed March 11, 2012.

[2] Churches in the Wilderness, Hugh W. Nibley, Provo, Utah: Maxwell Institute, accessed March 11, 2012.

[3] The Meaning of the Atonement, Hugh Nibley, Provo, Utah: Maxwell Institute, accessed March 11, 2012.

[4] "Know the Covenants of the Lord" - Sermons, Richard Dilworth Rust, Provo, Utah: Maxwell Institute, accessed March 11, 2012.

Alma 5:53-56

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

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

Alma 5:53-56 (Emphasis mine)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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