Alma 62:6-14

⁶ And thus, when Moroni had gathered together whatsoever men he could in all his march, he came to the land of Gideon; and uniting his forces with those of Pahoran they became exceedingly strong, even stronger than the men of Pachus, who was the king of those dissenters who had driven the freemen out of the land of Zarahemla and had taken possession of the land. ⁷ And it came to pass that Moroni and Pahoran went down with their armies into the land of Zarahemla, and went forth against the city, and did meet the men of Pachus, insomuch that they did come to battle. ⁸ And behold, Pachus was slain and his men were taken prisoners, and Pahoran was restored to his judgment–seat.

Alma 62:6-8 (Emphasis mine)

Moroni₁’s strengthened army arrived at the land of Gideon and united with Pahoran’s army.  The strengthened army then attacked Pachus (the man who was anointed king) and his army.

The armies met in battle.  Mormon gives us little detail of what happened except to tell us Pachus was killed, his army was taken prisoner, and Pahoran was restored to the judgment-seat.

“Q. Did the Pachus episode put an end to the king-men?
“A. Far from it. Though we never hear of the freemen by that name again, the king-men persevere right to the end. They were able to become so numerous in Zarahemla during the war that the governor Pahoran had to flee for his life (Alma 61:3–5); but the people flocked to him in exile as they had flocked to Moroni's banner, and the two leaders were able to join forces and bring the war to a successful conclusion (Alma 62:7–8). Then Moroni went into permanent retirement—free of ambition to the end (Alma 62:43–44). But the king-men were not finished.”[1] (Emphasis mine)

⁹ And the men of Pachus received their trial, according to the law, and also those king–men who had been taken and cast into prison; and they were executed according to the law; yea, those men of Pachus and those king–men, whosoever would not take up arms in the defence of their country, but would fight against it, were put to death. ¹⁰ And thus it became expedient that this law should be strictly observed for the safety of their country; yea, and whosoever was found denying their freedom was speedily executed according to the law. ¹¹ And thus ended the thirtieth year of the reign of the judges over the people of Nephi; Moroni and Pahoran having restored peace to the land of Zarahemla, among their own people, having inflicted death upon all those who were not true to the cause of freedom.

Alma 62:9-11 (Emphasis mine)

The war being over, we see Nephite in action.

“Unlike Lamanite prisoners, however, Nephite rebels could be put on trial and executed for their crimes (see Alma 62:9). Their resistance did not have to be active - refusal to defend the country also warranted execution (see Alma 46:35). The Nephites also singled out rebel leaders for punishment. The leaders of the king-men were thrown into prison (see Alma 51:19); Pachus, who had made himself king, was immediately slain, whereas his men were imprisoned and given a trial (see Alma 62:8-9) … The singling out of rebel leaders for punishment and execution marks the most significant difference between the treatment of Nephite rebels and Lamanite prisoners. No captured Lamanite leader was ever executed or even treated differently than other captured soldiers, as far as the record indicates.”^[2]  (Emphasis mine)

Even though there were executions, we still see the principle of forgiveness being considered as decisions are made.

“Again Moroni showed his accustomed leniency. This was the third time that his Title of Liberty had been called out to put down a royalist coalition, timed to take advantage of a great national crisis; yet he pardoned without penalty or punishment all who would prove their loyalty by willingness ‘to take up arms in defense of their country,’ executing only those who still insisted on wielding the sword against it (Alma 62:9—11). Then, able at last to count on the help he needed, Moroni hastened back to strengthen the Nephite position on both fronts.”[3] (Emphasis mine)

Though the king-men were defeated and Pahoran was restored to the judgment-seat, the war with the Lamanites continued.

¹² And it came to pass in the commencement of the thirty and first year of the reign of the judges over the people of Nephi [61 B.C.], Moroni immediately caused that provisions should be sent, and also an army of six thousand men should be sent unto Helaman, to assist him in preserving that part of the land. ¹³ And he also caused that an army of six thousand men, with a sufficient quantity of food, should be sent to the armies of Lehi and Teancum.  And it came to pass that this was done to fortify the land against the Lamanites. ¹⁴ And it came to pass that Moroni and Pahoran, leaving a large body of men in the land of Zarahemla, took their march with a large body of men towards the land of Nephihah, being determined to overthrow the Lamanites in that city.

Alma 62:12-14 (Emphasis mine)

Preparing to continue the war with the Lamanites, provisions and an army of six thousand were sent to Helaman₂.  An additional army of six thousand and provisions were sent to Lehi₂ and Teancum.

Moroni₁ and Pahoran took a final army to the land of Nephihah.  Their intent is to retake the city of Nephihah.

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[1] Freemen and King-men in the Book of Mormon, Hugh Nibley, Provo, Utah: Maxwell Institute, accessed May 28, 2012.

[2] Law and War in the Book of Mormon, John W. Welch, Provo, Utah: Maxwell Institute, accessed May 28, 2012.

[3] A Rigorous Test: Military History, Hugh Nibley, Provo, Utah: Maxwell Institute, accessed May 28, 2012.s

Alma 61:17-21, 62:1-5

¹⁷ Gather together whatsoever force ye can upon your march hither, and we will go speedily against those dissenters, in the strength of our God according to the faith which is in us. ¹⁸ And we will take possession of the city of Zarahemla, that we may obtain more food to send forth unto Lehi and Teancum; yea, we will go forth against them in the strength of the Lord, and we will put an end to this great iniquity.

Alma 61:17-18 (Emphasis mine)

Once Moroni₁ arrives with his forces, Pahoran writes, “we will go speedily against those dissenters, in the strength of our God according to the faith which is in us.”  Once we take possession of the city of Zarahemla, food and other supplies will be sent to Lehi₂ and Teancum.

“Pahoran wrote back explaining that the king-men had risen up and driven him from the center of government and the dissenters had made an alliance with the Lamanites. He called on Moroni to join him in resisting these rebellious dissensions ‘with our swords,’ by marching at the head of part of his army, joining up with Pahoran, and ‘we will go speedily against those dissenters, in the strength of our God according to the faith which is in us’ (Alma 61:17). Moroni did so, and he and Pahoran defeated the armies of the dissenters, led by Pachus.”[1]

¹⁹ And now, Moroni, I do joy in receiving your epistle, for I was somewhat worried concerning what we should do, whether it should be just in us to go against our brethren. ²⁰ But ye have said, except they repent the Lord hath commanded you that ye should go against them. ²¹ See that ye strengthen Lehi and Teancum in the Lord; tell them to fear not, for God will deliver them, yea, and also all those who stand fast in that liberty wherewith God hath made them free.  And now I close mine epistle to my beloved brother, Moroni.

Alma 61:19-21 (Emphasis mine)

Once again, we see the hesitant Pahoran.  Before receiving this epistle, he still questioned the use of force.  “Even in this dire emergency he hesitates to use force, being ‘worried concerning what we should do, whether it should be just in us to go against our brethren’ (Alma 61:19). Like Moroni sparing the drunken guards, he is more concerned with doing what is just than anything else, and it is Moroni's letter, he says, that has made up his mind for him, since it declares that the Lord wants action (Alma 61:20).”[2]

Having received the courage he needed from Moroni₁’s epistle, he is ready to fight once Moroni₁’s forces arrive.  He tells him to assure Lehi1 and Teancum “God will deliver them, yea, and also all those who stand fast in that liberty wherewith God hath made them free.”

Remember, the Nephites were reluctant warriors.  They fought only when they had no other choice.  They were very quick to accept surrender and reluctant to keep prisoners of war.  Lynn Wardle looks at a possible downside of the philosophy.

“Indeed, it might be speculated that Moroni and the righteous Nephites endured much more war and destruction because of Moroni's policy of enduring dissent and readily forgiving and reaccepting dissenters. Perhaps the internal disruptions that Moroni and Pahoran had to put down in year 31 of the reign of the judges would not have occurred if Moroni had not so quickly reaccepted the dissenting followers of Amalickiah in year 19 of the reign of the judges, or the king-men who rebelled a few years later (Alma 46:35–36; 51:19–20; 61:3–8; 62:2–10). But patient suffering to give the rebellious full opportunity to use their agency to work through their dissent and repent, or to seal their own condemnation, was Moroni's policy. It seems to be the Lord's policy in our day as well (D&C 98:23–48).”[3] (Emphasis mine)

Chapter 62

Moroni marches to the aid of Pahoran in the land of Gideon—The king–men who refuse to defend their country are put to death—Pahoran and Moroni retake Nephihah—Many Lamanites join the people of Ammon—Teancum slays Ammoron and is in turn slain—The Lamanites are driven from the land, and peace is established—Helaman returns to the ministry and builds up the Church. About 62–57 B.C.

¹ AND now it came to pass that when Moroni had received this epistle his heart did take courage, and was filled with exceedingly great joy because of the faithfulness of Pahoran, that he was not also a traitor to the freedom and cause of his country. ² But he did also mourn exceedingly because of the iniquity of those who had driven Pahoran from the judgment–seat, yea, in fine because of those who had rebelled against their country and also their God.

³ And it came to pass that Moroni took a small number of men, according to the desire of Pahoran, and gave Lehi and Teancum command over the remainder of his army, and took his march towards the land of Gideon. ⁴ And he did raise the standard of liberty in whatsoever place he did enter, and gained whatsoever force he could in all his march towards the land of Gideon. ⁵ And it came to pass that thousands did flock unto his standard, and did take up their swords in the defence of their freedom, that they might not come into bondage.

Alma 62:1-5 (Emphasis mine)

Having received Pahoran’s epistle, Moroni₁ had mixed feelings.  He “was filled with exceedingly great joy because of the faithfulness of Pahoran.”  On the other hand, “he did also mourn exceedingly because of the iniquity of those who had drive Pahoran from the judgment-seat.”

He organized a small group and began the march to support Pahoran.  Along the way, “he did raise the standard of liberty in whatsoever place he did enter [In memory of our God, our religion, and freedom, and our peace, our wives, and our children—Alma 46:12].”  This was an effective recruiting tool.  “[T]housands did flock unto his standard, and did take up their swords in the defence of their freed, that they might not come into bondage.” 

Moroni₁ is now prepared to face the final battle.

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[1] Dissent: Perspectives from the Book of Mormon, Lynn D. Wardle, Provo, Utah: Maxwell Institute, accessed May 27, 2012.

[2] A Rigorous Test: Military History, Hugh Nibley, Provo, Utah: Maxwell Institute, accessed May 27, 2012.

[3] Ibid.

Alma 61:9-16

⁹ And now, in your epistle you have censured me, but it mattereth not; I am not angry, but do rejoice in the greatness of your heart.  I, Pahoran, do not seek for power, save only to retain my judgment–seat that I may preserve the rights and the liberty of my people.  My soul standeth fast in that liberty in the which God hath made us free. ¹⁰ And now, behold, we will resist wickedness even unto bloodshed.  We would not shed the blood of the Lamanites if they would stay in their own land. ¹¹ We would not shed the blood of our brethren if they would not rise up in rebellion and take the sword against us.

¹² We would subject ourselves to the yoke of bondage if it were requisite with the justice of God, or if he should command us so to do. ¹³ But behold he doth not command us that we shall subject ourselves to our enemies, but that we should put our trust in him, and he will deliver us.

Alma 61:9-13 (Emphasis mine)

Pahoran comments on Moroni₁’s accusations against him and the government.  Yes, you made some harsh accusations against me, “but it mattereth not; I am not angry, but do rejoice in the greatness of your heart.”  He chooses the high road in his response.  He reminds him that the only power he seeks is so he can retain the judgment-seat, “that I may preserve the rights and liberty of my people.” 

“We will resist wickedness even unto bloodshed.”  Like Moroni₁, he would prefer to avoid unnecessary bloodshed.  Had the Lamanites stayed in their own land and not attacked the Nephites, they would have left them alone.

Whatever the God requires, Pahoran says we will do.  “We would subject ourselves to the yoke of bondage if it were requisite with the justice of God, or if he should command us to do so.”  We trust in Him and He will deliver us. 

Pahoran is an interesting man.  Two scholars have differing views of Pahoran and his effectiveness.  First, Hugh Nibley.

“Fortunately the man thus wrongly accused was a governor worthy of his high office, as his wise, temperate, and constructive reply reveals. Instead of getting on his high horse, Pahoran reacted to Moroni's withering onslaught by telling him that he had a right to be upset, as he himself is (Alma 61:2), and that instead of resenting such language addressed to himself he understands Moroni's intention perfectly and rejoices in his greatness of heart (Alma 61:9).”[1] (Emphasis mine)

Richard Rust sees him in a different light.

“Though he means well, Pahoran, in contrast to Moroni, does not do much. In the first part of his letter he emphasizes the actions of others: the king-men have ‘have led away the hearts of many people ... They have driven me out before them ... They have got possession of the land’ (Alma 61:4, 5, 8). After affirming that he does not seek for power, Pahoran gives passive responses that reverse Moroni's formula of ‘Except ye ___, I will ___.’ Pahoran says what he would not do: ‘We would not shed the blood of the Lamanites if they would stay in their own land. We would not shed the blood of our brethren if they would not rise up in rebellion and take the sword against us. We would subject ourselves to the yoke of bondage if it were requisite with the justice of God’ (Alma 61:10–12).”[2] (Emphasis mine)

¹⁴ Therefore, my beloved brother, Moroni, let us resist evil, and whatsoever evil we cannot resist with our words, yea, such as rebellions and dissensions, let us resist them with our swords, that we may retain our freedom, that we may rejoice in the great privilege of our church, and in the cause of our Redeemer and our God.

¹⁵ Therefore, come unto me speedily with a few of your men, and leave the remainder in the charge of Lehi and Teancum; give unto them power to conduct the war in that part of the land, according to the Spirit of God, which is also the spirit of freedom which is in them. ¹⁶ Behold I have sent a few provisions unto them, that they may not perish until ye can come unto me.

Alma 61:14-16 (Emphasis mine)

He calls on all to “resist evil.”  If words don’t work, then we will use the sword to defend and support our freedoms. 

He tells Moroni₁ to place Lehi and Teancum in charge of the army and bring some of his men to Zarahemla under his leadership.  He has “sent a few provisions unto them.”

Richard Rust again expresses concerns about Pahoran’s actions.

“Rather than going forth to rally the people, as Moroni would have done, he sends forth a proclamation; his first resistance to evil is with words (Alma 61:14); and his advice to Moroni regarding the hardened and faithful warriors Lehi and Teancum is to ‘tell them to fear not, for God will deliver them’ (Alma 61:21)—again, an overreliance on words. Pahoran's hesitancy to act is revealed especially in his saying to Moroni, ‘I do joy in receiving your epistle, for I was somewhat worried concerning what we should do, whether it should be just in us to go against our brethren. But ye have said, except they repent the Lord hath commanded you that ye should go against them’ (Alma 61:19–20).

[Then he concludes by contrasting Moroni₁ and Pahoran.]

“As revealed in their letters, the sharp outlines of the personalities of these two quite different leaders are striking. Contrasting features of these two Nephite leaders subsequently appear in the differences between their sons. Moroni's son Moronihah is forceful, bold, and determined; Pahoran's sons are contentious, indecisive, and weak. His son Pacumeni, who becomes the ruler, ends up being killed against the wall of Zarahemla; Moronihah liberates the city.”[3] (Emphasis mine)

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[1] A Rigorous Test: Military History, Hugh Nibley, Provo, Utah: Maxwell Institute, accessed May 26, 2012.

[2] "Their Fathers" - Letters and Autobiography, Richard Dilworth Rust, Provo, Utah: Maxwell Institute, accessed May 26, 2012.

[3] Ibid.

Alma 61:1-8

Pahoran responds to Moroni₁.

Chapter 61

Pahoran tells Moroni of the insurrection and rebellion against the government—The king–men take Zarahemla and are in league with the Lamanites—Pahoran asks for military aid against the rebels. About 62 B.C.

¹ BEHOLD, now it came to pass that soon after Moroni had sent his epistle unto the chief governor, he received an epistle from Pahoran, the chief governor.  And these are the words which he received:

² I, Pahoran, who am the chief governor of this land, do send these words unto Moroni, the chief captain over the army.  Behold, I say unto you, Moroni, that I do not joy in your great afflictions, yea, it grieves my soul. ³ But behold, there are those who do joy in your afflictions, yea, insomuch that they have risen up in rebellion against me, and also those of my people who are freemen, yea, and those who have risen up are exceedingly numerous. ⁴ And it is those who have sought to take away the judgment–seat from me that have been the cause of this great iniquity; for they have used great flattery, and they have led away the hearts of many people, which will be the cause of sore affliction among us; they have withheld our provisions, and have daunted our freemen that they have not come unto you.

Alma 61:1-4 (Emphasis mine)

Hugh Nibley describes the situation.  “Moroni has no idea what is happening to Pahoran, who is home with a rebellion on his hands, which could break everything up. When Pahoran writes back to Moroni and explains the situation, Moroni realizes he's had it all wrong from the beginning, yet he was as well informed as anyone (see Alma 61:1—62:1).”[1]

Pahoran begins by telling Moroni₁, “I do not joy is your great afflictions, yea, it grieves my soul.”  However, “there are those who do joy in your afflictions.”

The major part of the army is fighting the Lamanites.  Zarahemla is left in a somewhat weakened defensive position.  The rebel faction, the king-men, rear their ugly head.  “[T]hey have risen up in rebellion” against Pahoran and the government.  They are a serious threat because “those who have risen up are exceedingly numerous.”

They want the judgment seat.  Once in power, they will be able make one of their own the king and take over the government. 

How did they get so many of the people to support them?  It’s one of the Nephite “diseases” – flattery.  They are susceptible to flattery.  “[T]hey have used great flattery, and they have led away the hearts of many people.”  A few well-chosen words by the king-men and many in Nephite society turn and follow wicked men.  David wrote, “there is no faithfulness in their mouth; their inward part is very wickedness; their throat is an open sepulchre; they flatter with their tongue” (Psalms 5:9); “hey did flatter him with their mouth, and they lied unto him with their tongues” (Psalms 78:36); “[t]hey speak vanity every one with his neighbour: with flattering lips and with a double heart[2] do they speak. The LORD shall cut off all flattering lips, and the tongue that speaketh proud things” (Psalms 2-3).

“Moroni's epistle prompts Pahoran to write a noble and patriotic reply, conciliatory and lovely in spirit (Alma 61:2—21). Pahoran points out that he has great troubles of his own; large numbers of Nephite dissenters have attempted to wrest the judgment seat from him and have prevented the sending of supplies to the Nephite armies in the field. Pahoran and the freemen supporting him are at their wits' end to prevent the overthrow of the government.”[3] (Emphasis mine)

⁵ And behold, they have driven me out before them, and I have fled to the land of Gideon, with as many men as it were possible that I could get. ⁶ And behold, I have sent a proclamation throughout this part of the land; and behold, they are flocking to us daily, to their arms, in the defence of their country and their freedom, and to avenge our wrongs.

⁷ And they have come unto us, insomuch that those who have risen up in rebellion against us are set at defiance, yea, insomuch that they do fear us and durst not come out against us to battle. ⁸ They have got possession of the land, or the city, of Zarahemla; they have appointed a king over them, and he hath written unto the king of the Lamanites, in the which he hath joined an alliance with him; in the which alliance he hath agreed to maintain the city of Zarahemla, which maintenance he supposeth will enable the Lamanites to conquer the remainder of the land, and he shall be placed king over this people when they shall be conquered under the Lamanites.

Alma 61:5-8 (Emphasis mine)

Pahoran has been forced to flee Zarahemla.  He, along with “as many men as it were possible I could get” fled to the land of Gideon. 

Once in Gideon, Pahoran issued a proclamation.  “Later, upon recognizing Pahoran's government in exile to be on the brink of collapse, the people "flock" to his call to arms to defend the same set of rights (Alma 61:6). The Nephite people do seem to recognize, often at least, the worth of Mosiah's gift (or rather, the Lord's gift through Mosiah[4]).”[5]

The king-men set up a new government and had “appointed a king over them.”  One of the king’s first acts was to form an alliance with the Lamanites.  The Lamanites could keep the lands they had conquered and he would be able to remain king over the land and city of Zarahemla.

One reason an alliance was made was that the people responded in great number to Pahoran’s proclamation.  He was able to form an army large and strong enough that “those who have risen up in rebellion against us are set at defiance, yea, insomuch that they do fear us and durst not come out against us to battle.”

““[The king-men] had forced the president, Pahoran, to leave town, but in doing so he had energetically rallied as many supporters as he could (Alma 61:5), and was sure that the masses of the people, who had always followed Moroni, were still behind him, and that the ruling clique did not dare risk a test of strength in the field (Alma 61:7).

“Who the new government were becomes apparent when we learn that upon seizing the capital they had abolished democratic government and set up a monarchy, and, as might be expected, immediately entered into negotiations with the king of the Lamanites. It was the old royalist crowd that Moroni knew so well (Alma 61:8).”[6]

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[1] Warfare and the Book of Mormon, Hugh W. Nibley, Provo, Utah: Maxwell Institute, accessed May 25, 2012.

[2] James warns us “[a] double minded man is unstable in all his ways” (James 1:8).

[3] Types of Literature in the Book of Mormon: Epistles, Psalms, Lamentations, Sidney B. Sperry, Provo, Utah: Maxwell Institute, accessed May 25, 2012.

[4] See Mosiah 29:25-27

[5] For the Peace of the People: War and Democracy in the Book of Mormon, Ryan W. Davis, Provo, Utah: Maxwell Institute, accessed May 25, 2012.

[6] A Rigorous Test: Military History, Hugh Nibley, Provo, Utah: Maxwell Institute, accessed May 25, 2012.

Alma 60:23-36

²³ Do ye suppose that God will look upon you as guiltless while ye sit still and behold these things?  Behold I say unto you, Nay.  Now I would that ye should remember that God has said that the inward vessel shall be cleansed first, and then shall the outer vessel be cleansed also. ²⁴ And now, except ye do repent of that which ye have done, and begin to be up and doing, and send forth food and men unto us, and also unto Helaman, that he may support those parts of our country which he has regained, and that we may also recover the remainder of our possessions in these parts, behold it will be expedient that we contend no more with the Lamanites until we have first cleansed our inward vessel, yea, even the great head of our government. ²⁵ And except ye grant mine epistle, and come out and show unto me a true spirit of freedom, and strive to strengthen and fortify our armies, and grant unto them food for their support, behold I will leave a part of my freemen to maintain this part of our land, and I will leave the strength and the blessings of God upon them, that none other power can operate against them—²⁶ And this because of their exceeding faith, and their patience in their tribulations—

Alma 60:23-26 (Emphasis mine)

Moroni₁ informs Pahoran that he will not be held guiltless before God for his lack of attention.  He then lays it on the line.  If manpower and supplies are not sent soon, he will stop fighting the Lamanites “until we have first cleansed our inward vessel, year even the great head of our government.”

Hugh Nibley explains:

“But now comes the height of his indiscretion, for after lecturing the governor like a ‘Dutch uncle,’ Moroni promises him a good spanking, and ends up threatening open rebellion: ‘And except ye grant mine epistle, and come out and show unto me a true spirit of freedom ... I will come unto you... . I will stir up insurrections among you, even until those who have desires to usurp power and authority shall become extinct’ (Alma 60:25—27). This is not as bad as it sounds, for he is not attacking those in authority but those who have usurped it, namely that power-seeking faction he knows so well.”[1] (Emphasis mine)

²⁷ And I will come unto you, and if there be any among you that has a desire for freedom, yea, if there be even a spark of freedom remaining, behold I will stir up insurrections among you, even until those who have desires to usurp power and authority shall become extinct. ²⁸ Yea, behold I do not fear your power nor your authority, but it is my God whom I fear; and it is according to his commandments that I do take my sword to defend the cause of my country, and it is because of your iniquity that we have suffered so much loss. ²⁹ Behold it is time, yea, the time is now at hand, that except ye do bestir yourselves in the defence of your country and your little ones, the sword of justice doth hang over you; yea, and it shall fall upon you and visit you even to your utter destruction.

Alma 60:27-29 (Emphasis mine)

I don’t fear you, Pahoran.  I fear God.  I will come and, with the freedom loving people, “I will stir up insurrections among you.”  If you don’t get your act together, “the sword of justice … shall fall upon you and visit you even to your utter destruction.”

“Still, the same Moroni who had begun his letter with a profession of ignorance and a request for information can now bring the flat accusation and fling a challenge at the governor: ‘I do not fear your power nor your authority, but it is my God whom I fear, ... and it is because of your iniquity that we have suffered so much loss’ (Alma 60:28). Carried along in the spirit of his eloquence, he shifts from vague references to troublemakers to placing the blame squarely on the shoulders of the people to whom he is writing: ‘and, except ye do minister unto our relief, behold, I come unto you, even in the land of Zarahemla, and smite you with the sword’ (Alma 60:30).[2] (Emphasis mine)

³⁰ Behold, I wait for assistance from you; and, except ye do administer unto our relief, behold, I come unto you, even in the land of Zarahemla, and smite you with the sword, insomuch that ye can have no more power to impede the progress of this people in the cause of our freedom. ³¹ For behold, the Lord will not suffer that ye shall live and wax strong in your iniquities to destroy his righteous people. ³² Behold, can you suppose that the Lord will spare you and come out in judgment against the Lamanites, when it is the tradition of their fathers that has caused their hatred, yea, and it has been redoubled by those who have dissented from us, while your iniquity is for the cause of your love of glory and the vain things of the world? ³³ Ye know that ye do transgress the laws of God, and ye do know that ye do trample them under your feet.  Behold, the Lord saith unto me: If those whom ye have appointed your governors do not repent of their sins and iniquities, ye shall go up to battle against them.

Alma 60:30-33 (Emphasis mine)

Moroni1 warns Pahoran that if relief doesn’t come, he will return to Zarahemla “and smite you with the sword.”  The Lord will not allow Pahoran’s iniquities “to destroy his righteous people.” 

“It seems strange that this man who had deplored more than anything else the contentions and dissensions among the Nephites as the principal cause of their misfortunes in war, should now propose to add to the turmoil by stirring up insurrection. But Moroni was bursting with pent-up emotions and the accumulated memories of reverses that could have been avoided and operations that could have ended the war had the necessary support been forthcoming from home. He knows, as Helaman suspects, that someone in high places is working against him, and for his noble and idealistic nature the thought that anyone should make capital of the miseries of others was simply maddening—yet he had seen that sort of thing going on in the capital all his life.”[3] (Emphasis mine)

³⁴ And now behold, I, Moroni, am constrained, according to the covenant which I have made to keep the commandments of my God; therefore I would that ye should adhere to the word of God, and send speedily unto me of your provisions and of your men, and also to Helaman. ³⁵ And behold, if ye will not do this I come unto you speedily; for behold, God will not suffer that we should perish with hunger; therefore he will give unto us of your food, even if it must be by the sword.  Now see that ye fulfil the word of God. ³⁶ Behold, I am Moroni, your chief captain.  I seek not for power, but to pull it down.  I seek not for honor of the world, but for the glory of my God, and the freedom and welfare of my country.  And thus I close mine epistle.

Alma 60:34-36 (Emphasis mine)

As we read this epistle, we see Moroni₁ repeating statements.  Once again, we read of his demand that Pahoran “send speedily unto me of your provisions and your men, and also t Helaman.” 

He once again threatens Pahoran by telling him God “will give unto us of your food, even if it must be by the sword.” 

He does not seek power.  He seeks to pull it down.  I don’t seek the honor of the world, he writes, but he seeks “the glory of my God, and the freedom and welfare of my country.”

It’s not surprising that a leader of men during time of war (Mormon) would so admire Moroni₁ and name his son after him.  He is loyal to his men to a fault.  His accusations, challenges, and threats are done for his men.  What he wants, he wants for his men.  He wants to be sure that they are the best possible army so they would have the best possible opportunity to both defeat the enemy and survive the battle. 

In spite of some of his faults, it’s easy to see why he’s so admired today as well as in the Book of Mormon.

“One final unique covenant passage in the book of Alma describes Captain Moroni and his personal covenant to keep God's commandments; he admonishes others to adhere likewise to God's word and to give aid for their countrymen (see Alma 60:34). Thus we see in these Alma passages the significance of keeping covenants, even in periods of extreme distress.”[4] (Emphasis mine)

---

[1] A Rigorous Test: Military History, Hugh Nibley, Provo, Utah: Maxwell Institute, accessed May 24, 2012.

[2] Ibid.

[3] Ibid.

[4] Covenant Teachings of the Book of Mormon, Victor L. Ludlow, Provo, Utah: Maxwell Institute, accessed May 24, 2012.

Alma 60:15-22

¹⁶ Yea, had it not been for the war which broke out among ourselves; yea, were it not for these king–men, who caused so much bloodshed among ourselves; yea, at the time we were contending among ourselves, if we had united our strength as we hitherto have done; yea, had it not been for the desire of power and authority which those king–men had over us; had they been true to the cause of our freedom, and united with us, and gone forth against our enemies, instead of taking up their swords against us, which was the cause of so much bloodshed among ourselves; yea, if we had gone forth against them in the strength of the Lord, we should have dispersed our enemies, for it would have been done, according to the fulfilling of his word. ¹⁷ But behold, now the Lamanites are coming upon us, taking possession of our lands, and they are murdering our people with the sword, yea, our women and our children, and also carrying them away captive, causing them that they should suffer all manner of afflictions, and this because of the great wickedness of those who are seeking for power and authority, yea, even those king–men.¹⁸ But why should I say much concerning this matter?  For we know not but what ye  yourselves are seeking for authority.  We know not but what ye are also traitors to your country.

Alma 60:16-18 (Emphasis mine)

Moroni₁ lays the blame for these wars directly on the king-men.  They “caused so much bloodshed among ourselves; yea, at the time we were contending among ourselves.”  The resources required to fight the king-men could have been made available to the fight against the Lamanite.  

Now, the Lamanites are possessing “our lands,” they are “murdering our people,” and taking women and children as prisoners.  “[T]his because of the great wickedness of those who are seeking power and authority, yea, even those king-men.”

He makes a very serious accusation.  For all we know, you’re seeking for this power.  You may even be traitors to your country.

“The politicians are responsible for the disasters and setbacks of the war, for’ “the wickedness . . . first commenced at our head,’ back in the days when the king-men threw the nation into turmoil at the beginning of the war: It was ‘the desire of power and authority which those king-men had over us’ that opened the door to the murderous Lamanites; nay, they ‘are [still] seeking for power and authority, yea, even those king-men’ (Alma 60:15—17). Moroni even goes so far as to hint that Pahoran himself is one of those power-seekers, and worse still, ‘we know not but what ye are also traitors to your country; (Alma 60:18). The grave charge of treason is hardly palliated by the admission, ‘We know not.’ Moroni may only have suspicions, but what he suspects is the very worst.”[1] (Emphasis mine)

¹⁹ Or is it that ye have neglected us because ye are in the heart of our country and ye are surrounded by security, that ye do not cause food to be sent unto us, and also men to strengthen our armies? ²⁰ Have ye forgotten the commandments of the Lord your God?  Yea, have ye forgotten the captivity of our fathers?  Have ye forgotten the many times we have been delivered out of the hands of our enemies? ²¹ Or do ye suppose that the Lord will still deliver us, while we sit upon our thrones and do not make use of the means which the Lord has provided for us? ²² Yea, will ye sit in idleness while ye are surrounded with thousands of those, yea, and tens of thousands, who do also sit in idleness, while there are thousands round about in the borders of the land who are falling by the sword, yea, wounded and bleeding?

Alma 60:19-22 (Emphasis mine)

Maybe you’re not traitors, Moroni₁ concedes.  It could be “ye are in the heart of our country and ye are surrounded by security.”  Is this why you haven’t sent us food or manpower?

Moroni₁ begins to ask rhetorical questions. 

• Have ye forgotten the commandments of the Lord your God?
• (Channeling Alma₂) – Have you forgotten the captivity of your fathers?
• Have you forgotten “the many times we have been delivered out of the hands of our enemies?
• Do you think the Lord will “still deliver us while we sit upon our thrones and do not make use of the means which the Lord has provided for us?

He hopes to get Pahoran and other leaders thinking.

We see a small chiasmus in verse 22.

A  Yea, will ye sit in idleness

          B  while ye are surrounded with thousands of those,

          B’  yea, and tens of thousands,

A’ who do also sit in idleness,

while there are thousands round about in the borders of the land who are falling by the sword, yea, wounded and bleeding?

---

[1] A Rigorous Test: Military History, Hugh Nibley, Provo, Utah: Maxwell Institute, accessed May 23, 2012.

Gospel Doctrine Lesson 22

Lesson 22: Have Ye Received His Image in Your Countenance?

Download a Word copy of the notes.

Purpose

To help class members understand what it means to experience a change of heart and continue in the process of conversion.

Scriptures Covered in This Lesson

& Alma 5. Alma exhorts the members of the Church in Zarahemla to live in such a way that they are prepared to experience a "mighty change" of heart.

& Alma 6. Many people in Zarahemla humble themselves and repent of their sins. Alma and the people establish the order of the Church in Zarahemla.

& Alma 7. In the valley of Gideon, Alma testifies of Jesus Christ. He encourages the people to continue following the Savior.

A few chapters in the Book of Mormon are of particular significance.  Alma 5 is one of those chapters.  Since class time is limited, I would recommend the majority of the time be spent on Alma 5.

Background Information.

·         There was “wickedness [in] the church, and [Alma₂] saw also that the example of the church began to lead those who were unbelievers on from one piece of iniquity to another, thus bringing on the destruction of the people” (4:11).

·         “And now it came to pass that Alma, having seen the afflictions of the humble followers of God, and the persecutions which were heaped upon them by the remainder of his people, and seeing all their inequality, began to be very sorrowful; nevertheless the Spirit of the Lord did not fail him” (4:15).

·         “And he selected a wise man who was among the elders of the church, and gave him power according to the voice of the people, that he might have power to enact laws according to the laws which had been given, and to put them in force according to the wickedness and the crimes of the people. Now this man's name was Nephihah, and he was appointed chief judge; and he sat in the judgment–seat to judge and to govern the people” (4:16-17).

·         “Now Alma did not grant unto him the office of being high priest over the church, but he retained the office of high priest unto himself; but he delivered the judgment–seat unto Nephihah.  ¹⁹ And this he did that he himself might 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…” (4:18-19).

This is the situation leading to Alma₂’s great sermon to the people of Zarahemla.

The sermon is full of questions Alma₂ asks the people.  John W. and J. Gregory Welch identify fifty important questions he asks during his sermon.  These are listed below. (Source:  Charting the Book of Mormon, John W. and J. Gregory Welch, Charts 62 – 65 including chart commentary.)

Alma 5:6-15

6  And now behold, I say unto you, my brethren, you that belong to this church, have 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?

7  Behold, he changed their hearts; yea, he awakened them out of a deep sleep, and they awoke unto God.  Behold, they were in the midst of darkness; nevertheless, their souls were illuminated by the light of the everlasting word; yea, they were encircled about by the bands of death, and the chains of hell, and an everlasting destruction did await them.

8  And now I ask of you, my brethren, were they destroyed?  Behold, I say unto you, Nay, they were not.

9  And again I ask, were the bands of death broken, and the chains of hell which encircled them about, were they loosed?  I say unto you, Yea, they were loosed, and their souls did expand, and they did sing redeeming love.  And I say unto you that they are saved.

10  And now I ask of you on what conditions are they saved?  Yea, what grounds had they to hope for salvation?  What is the cause of their being loosed from the bands of death, yea, and also the chains of hell?

11  Behold, I can tell you—did not my father Alma believe in the words which were delivered by the mouth of Abinadi?  And was he not a holy prophet?  Did he not speak the words of God, and my father Alma believe them?

12  And according to his faith there was a mighty change wrought in his heart.  Behold I say unto you that this is all true.

13  And behold, he preached the word unto your fathers, and a mighty change was also wrought in their hearts, and they humbled themselves and put their trust in the true and living God.  And behold, they were faithful until the end; therefore they were saved.

14  And now behold, I ask of you, my brethren of the church, have ye spiritually been born of God?  Have ye received his image in your countenances?  Have ye experienced this mighty change in your hearts?

15  Do ye exercise faith in the redemption of him who created you?  Do you look forward with an eye of faith, and view this mortal body raised in immortality, and this corruption raised in incorruption, to stand before God to be judged according to the deeds which have been done in the mortal body?

Alma 5:6-15

Below are listed the first seventeen rhetorical questions Alma asks the people of Zarahemla in Alma 5.  First, Alma asks if they have remembered their heritage and God’s deliverance of their ancestors.  This can have personal application to Latter-day Saints:  just as the Nephites were admonished to remember God’s deliverance of the ancestors, so should Latter-day Saints remember the sacrifices of the Prophet Joseph Smith and the pioneers-and the Lord’s providing them the promised land of Zion.  Second, he invited people to ponder the conditions of salvation and the need to believe the prophets of God.  Third, he asks penetrating questions about each listener’s repentance, change, faith, and hope.  Still today, most of these questions invite a clear yes or no answer.

Question

Verse

Remembering God’s Acts for His People 1.  Have you sufficiently retained in remembrance the captivity of your fathers? 2.  Have you sufficiently retained in remembrance God’s mercy and long-suffering towards your fathers? 3.  Have you sufficiently retained in remembrance that he has delivered their souls from hell? 4.  Were your fathers destroyed? 5.  Were the bands of death broken, and the chains of hell which encircled your fathers about, were they loosed? Knowing the Essential Logic of the Gospel 6.  On what conditions were your fathers saved? 7.  On what grounds had they to hope for salvation? 8.  What is the cause of your fathers’ being loosed form the bands of death, yea, and also the chains of hell? 9.  Did not my father Alma believe in the words which were delivered by the mouth of Abinadi? 10.  Was Abinadi not a holy prophet? 11.  Did Abinadi not speak the words of God? 12.  Did my father Alma believe them? Being Personally Converted 13.  Have you spiritually been born of God? 14.  Have you received his image in your countenance? 15.  Have you experienced this might change in your heart? 16.  Do you exercise faith in the redemption of him who created you? 17.  Do you look forward with an eye of faith?

6 8 9 10 11 14 15

Alma 5:15-24

15  Do ye exercise faith in the redemption of him who created you?  Do you look forward with an eye of faith, and view this mortal body raised in immortality, and this corruption raised in incorruption, to stand before God to be judged according to the deeds which have been done in the mortal body?

16  I say unto you, can you imagine to yourselves that ye hear the voice of the Lord, saying unto you, in that day: Come unto me ye blessed, for behold, your works have been the works of righteousness upon the face of the earth?

17  Or do ye imagine to yourselves that ye can lie unto the Lord in that day, and say—Lord, our works have been righteous works upon the face of the earth—and that he will save you?

18  Or otherwise, can ye imagine yourselves brought before the tribunal of God with your souls filled with guilt and remorse, having a remembrance of all your guilt, yea, a perfect remembrance of all your wickedness, yea, a remembrance that ye have set at defiance the commandments of God?

19  I say unto you, can ye look up to God at that day with a pure heart and clean hands?  I say unto you, can you look up, having the image of God engraven upon your countenances?

20  I say unto you, can ye think of being saved when you have yielded yourselves to become subjects to the devil?

21  I say unto you, ye will know at that day that ye cannot be saved; for there can no man be saved except his garments are washed white; yea, his garments must be purified until they are cleansed from all stain, through the blood of him of whom it has been spoken by our fathers, who should come to redeem his people from their sins.

22  And now I ask of you, my brethren, how will any of you feel, if ye shall stand before the bar of God, having your garments stained with blood and all manner of filthiness?  Behold, what will these things testify against you?

23  Behold will they not testify that ye are murderers, yea, and also that ye are guilty of all manner of wickedness?

24  Behold, my brethren, do ye suppose that such an one can have a place to sit down in the kingdom of God, with Abraham, with Isaac, and with Jacob, and also all the holy prophets, whose garments are cleansed and are spotless, pure and white?

Alma 5:15-24

Below are listed rhetorical questions 18-29 that Alma asks the people of Zarahemla in Alma 5.  These dozen questions concern the state of the individual’s soul at the final judgment day.  Alma wishes to impress upon his audience that there are ultimately only two possible outcomes at the final judgment:  eternal joy or eternal remorse.  Those who are righteous will have the image of God upon their countenances and will be found spotless and pure; others will be stained and unfit for the presence of God.  (For more information, see The Ways of Life and Death/ Alma₂’s Explanation in Zarahemla chart included in these notes.)  This dualistic conception, or the doctrine of the Two Ways, is discussed in detail in charts 66-76.  The vivid belief that all people will someday stand before God to give an accounting and to be judged is a powerful motivator of moral behavior.

Question

Verse

Imagining the Judgment Day 18.  Do you view this mortal body raised in immortality, and this corruption raised in incorruption, to stand before God to be judged according to the deeds which have been done in the mortal body? 19.  Can you imagine to yourself that you hear the voice of the Lord saying unto you, in that day:  Come unto me you blessed, for behold your works have been works of righteousness upon the face of the Earth? 20.  Or do you imagine to yourself that you can lie unto the Lord in that day, and say-Lord, my works have been righteous works upon the face of the Earth-and that he will save you? 21.  Or otherwise, can you imagine yourself brought before the tribunal of God with your soul filled with guilt and remorse, having a remembrance of all your guilt, yea, a perfect remembrance of all you wickedness, yea a remembrance that you have set at defiance the commandments of God? 22.  Can you look up to God at that day with a pure heart and clean hands? 23.  Can you look up, having the image of God engraven upon your countenance? 24.  Can you think of being saved when you have yielded yourself to become subject to the devil? 25.  How will you feel if you shall stand before the bar of God, having your garments stained with blood and all manner of filthiness? 26.  What will these things testify against you? 27.  Will they not testify that you are a murderer? 28.  Will they not also testify that you are guilty of all manner of wickedness? 29.  Do you suppose that such an one can have a place to sit down in the kingdom of God with Abraham, with Isaac, and with Jacob, and also all the holy prophets, whose garments are cleansed and are spotless pure and white?

15 16 17 18 19 20 22 23 24

Alma 5:26-46

26  And now behold, I say unto you, my brethren, if ye have experienced a change of heart, and if ye have felt to sing the song of redeeming love, I would ask, can ye feel so now?

27  Have ye walked, keeping yourselves blameless before God?  Could ye say, if ye were called to die at this time, within yourselves, that ye have been sufficiently humble?  That your garments have been cleansed and made white through the blood of Christ, who will come to redeem his people from their sins?

28  Behold, are ye stripped of pride?  I say unto you, if ye are not ye are not prepared to meet God.  Behold ye must prepare quickly; for the kingdom of heaven is soon at hand, and such an one hath not eternal life.

29  Behold, I say, is there one among you who is not stripped of envy?  I say unto you that such an one is not prepared; and I would that he should prepare quickly, for the hour is close at hand, and he knoweth not when the time shall come; for such an one is not found guiltless.

30  And again I say unto you, is there one among you that doth make a mock of his brother, or that heapeth upon him persecutions?

31  Wo unto such an one, for he is not prepared, and the time is at hand that he must repent or he cannot be saved!

32  Yea, even wo unto all ye workers of iniquity; repent, repent, for the Lord God hath spoken it!

33  Behold, he sendeth an invitation unto all men, for the arms of mercy are extended towards them, and he saith: Repent, and I will receive you.

34  Yea, he saith: Come unto me and ye shall partake of the fruit of the tree of life; yea, ye shall eat and drink of the bread and the waters of life freely;

35  Yea, come unto me and bring forth works of righteousness, and ye shall not be hewn down and cast into the fire—

36  For behold, the time is at hand that whosoever bringeth forth not good fruit, or whosoever doeth not the works of righteousness, the same have cause to wail and mourn.

37  O ye workers of iniquity; ye that are puffed up in the vain things of the world, ye that have professed to have known the ways of righteousness nevertheless have gone astray, as sheep having no shepherd, notwithstanding a shepherd hath called after you and is still calling after you, but ye will not hearken unto his voice!

38  Behold, I say unto you, that the good shepherd doth call you; yea, and in his own name he doth call you, which is the name of Christ; and if ye will not hearken unto the voice of the good shepherd, to the name by which ye are called, behold, ye are not the sheep of the good shepherd.

39  And now if ye are not the sheep of the good shepherd, of what fold are ye?  Behold, I say unto you, that the devil is your shepherd, and ye are of his fold; and now, who can deny this?  Behold, I say unto you, whosoever denieth this is a liar and a child of the devil.

40  For I say unto you that whatsoever is good cometh from God, and whatsoever is evil cometh from the devil.

41  Therefore, 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.

42  And whosoever doeth this must receive his wages of him; therefore, for his wages he receiveth death, as to things pertaining unto righteousness, being dead unto all good works.

43  And now, my brethren, I would that ye should hear me, for I speak in the energy of my soul; for behold, I have spoken unto you plainly that ye cannot err, or have spoken according to the commandments of God.

44  For I am called to speak after this manner, according to the holy order of God, which is in Christ Jesus; yea, I am commanded to stand and testify unto this people the things which have been spoken by our fathers concerning the things which are to come.

45  And this is not all.  Do ye not suppose that I know of these things myself?  Behold, I testify unto you that I do know that these things whereof I have spoken are true.  And how do ye suppose that I know of their surety?

46  Behold, I say unto you they are made known unto me by the Holy Spirit of God.  Behold, I have fasted and prayed many days that I might know these things of myself.  And now I do know of myself that they are true; for the Lord God hath made them manifest unto me by his Holy Spirit; and this is the spirit of revelation which is in me.

Alma 5:26-46

In this next series of questions directed to the people of Zarahemla, Alma states that experiencing a change of heart can be temporary and that one must continually strive to be blameless before God.  His dualistic view is apparent:  those who are blameless are of the fold of God, and all others are of the fold of the devil.  In this part of his speech, he guides the spiritual progress of his listeners by directing them in assessing their own spiritual condition, identifying with a community that believes in Jesus Christ, and personally obtaining spiritual knowledge.

Question

Verse

Assessing One’s Spiritual Condition 30.  If you have experienced a change of heart, and if you have felt to sing the song of redeeming love, can you feel so now? 31.  Have you walked, keeping yourself blameless before God? 32.  Could you say, if you were called to die at this time, within yourself, that you have been sufficiently humble? 33.  Could you say that your garments have been cleansed and made white through the blood of Christ. 34.  Are you stripped of pride? 35.  Is there one among you who is no stripped of envy? 36.  Is there one among you that doth make a mock of his brother, or that heapeth upon him persecutions? Identifying With a “Fold” 37.  If you are not the sheep of the good shepherd, of what fold are you? 39.  The devil is your shepherd, and you are of his fold; and now who can deny this? Obtaining Spiritual Knowledge 39.  Do you not suppose that I know of these things myself? 40.  How do you suppose that I know of their surety?

26 27 28 29 30 39 45

Alma 5:53-59

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.

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 5:53-59

The last ten rhetorical questions that Alma asks the people of Zarahemla are listed in this chart.  These questions concern refusing to repent of sins.  Alma’s phrase “trample the Holy One under you feet” (Alma 5:53) poignantly illustrates that individuals blatantly mock God when they know the source of salvation and yet refuse to repent and partake of that free gift.  By ending his speech with these ten questions, Alma places the burden of repentance directly on the shoulders of each person who seeks to live a life pleasing to God.

Question

Verse

Refusing to Repent 41.  Can you withstand these sayings? 42.  Can you lay aside these things and trample the Holy One under you feet? 43.  Can you be puffed up in the pride of your heart? 44.  Will you still persist in the wearing of costly apparel and setting your heart upon the vain things of the world, upon your riches? 45.  Will you persist in supposing that you are better than one another? 46.  Will you 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? 47.  Will you persist in turning your back upon the poor and the needy, and in withholding your substance from them? 48.  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.  What have you to say against this? 49.  What shepherd is there having many sheep doth not watch over them, that the wolves enter not and devious his flock? 50.  If a wolf enter his flock doth the shepherd not drive him out?

53 54 55 58 59

The Ways of Life and Death

Alma₂’s Explanation in Zarahemla

(source:  Charting the Book of Mormon, John W. Welch & J. Gregory Welch, Chart 72)

Alma the Younger’s perception of the gospel was heavily influenced by the teachings of King Benjamin, Abinadi, and his Father, Alma₁.  His explanation of the ways of life and death to the people of Zarahemla (see Alma 5) echoes and expounds upon the teachings of his predecessors, emphasizing adherence to the voice of the Good Shepherd as the way to sustain spiritual Life.  Alma the Younger also states that “whatsoever is good cometh from God, and whatsoever is evil cometh form the devil” (Alma 5:40).  Just as humanity’s ability to bring forth Good works is an element of God’s grace, as the foregoing quotation suggests, the very existence of life and the power granted to humanity to proceed in the way of life are also gifts from God.

Download a Word copy to get The Ways of Life and Death chart.