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MDC Contents
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 Alma
13:1
1 And again, my brethren, I would cite your minds forward to the time when the Lord God gave these commandments
unto his children; and I would that ye should remember that the Lord God ordained priests, after his holy order,
which was after the order of his Son, to teach these things unto the people.
Textual: This
is a continuation of the paragraph from our current chapter 12. The recombined paragraph would be:
(37) And now, my brethren, seeing we know these things, and they are true, let us repent, and harden not our hearts,
that we provoke not the Lord our God to pull down his wrath upon us in these his second commandments which he has
given unto us; but let us enter into the rest of God, which is prepared according to his word. (1) And again, my
brethren, I would cite your minds forward to the time when the Lord God gave these commandments unto his children;
and I would that ye should remember that the Lord God ordained priests, after his holy order, which was after the
order of his Son, to teach these things unto the people.
This is a rather rough transition, and it is quite probable that the rules of English require a second paragraph.
There is nothing that his gained from seeing this as an entire paragraph. However, it is still essential to understand
chapter 13 as a continuation of chapter 12. This is still the discourse of Alma, and he does make a conceptual
shift in topics at this point.
Rhetorical: In Alma 12:37 Alma called for repentance. He calls for repentance again in Alma 13:13-14 and
Alma 13:27-30. Very clearly the call for repentance is the major theme of the discourse. What we have, then, is
three gross themes that are woven together. The overarching theme is that of repentance. This is the backbone that
holds the purpose of his sermon in focus.
The first subtheme is the concept of spiritual death. This concept is used in the first section of the discourse
to set up the reason for repentance. The people must repent so that this second death will not apply to them. The
next subtheme deals with priesthood. Alma 13 spends a great deal of time on the priesthood associated with Melchizedek.
What is the function of this concentration on priesthood in the middle of a discourse that calls for repentance?
Alma is in direct conflict with the established "priesthood" of the Ammonihahites. They have their functional
priests, and they are most likely the same people as the lawyers. Once again we must remember that the lawyers
of the New Testament are the scribes, and that it is the religious law in which they are specialists. Even more
so in the New World, they would be specialists in religious law, because there was not as much of a distinction
between secular and religious law as there was in New Testament times when Jerusalem was under Roman law, which
was necessarily different from Biblical Law.
This when Alma is facing the people who need to repent, one of the important facets of his presentation is the
declaration of authority. He is not simply discussing theology, he is discussing the ability of a priest to effect
a cleansing of the penitent. Thus it is appropriate for Alma to discuss priesthood, and to do so by declaring his
connection to a priesthood claimed in ancient documents. As we will remember, it was the ability to refer to documents
that appears to have allowed Mosiah to have political dominance when he entered Zarahemla.
The ancient world provides its context for rights by appeal to the recognized foundations. In Mesoamerica, political
legitimacy was typically demonstrated by appeal to well known source of legitimacy, the city of Tula. The Cakchiquel
trace their lineage directly to Tula (written Tulan in their records - see Annals of the Cakchiquels. University
of Oklahoma Press, 1974, pp. 43-49). The Popol Vuh has a similar origin for the Quiche (Popol Vuh. Simon and Schuster,
1985, pp. 171-174).
It is in this context that we should see Alma's appeal to Melchizedek. Alma is claiming authority through ancient
sources, and therefore a priority over the lawyers of Ammonihah. He is unable to claim his legitimacy solely through
Zarahemla, for Ammonihah's dependence upon Zarahemla is currently shaky. He must therefore claim a context that
is older, and much more religiously powerful. Even though Ammonihah may have accepted the order of Nehor, they
were still Nephite, and would have had access to the stories from the brass plates, and would therefore have a
reverence for the name of Melchizedek. In Alma's appeal to authority he provides a stronger context for his appeal
for repentance.
Translation: We have a slightly unusual construction for modern English in this verse: "I would cite
your minds forward to the time when the Lord God gave these commandments…" This phrase appears to combine
elements of a future ("forward") with elements of the past ("gave"). In this case, the citing
forward has the meaning of "earlier." It is unclear where Joseph came up with this particular construction.
It may have been part of the plate language, as that particular usage for "forward" is not clear from
the 1828 Webster's dictionary, which appears to place "forward" in the future.
Alma
13:2
2 And those priests were ordained after the order of his Son, in a manner that thereby the people might know in
what manner to look forward to his Son for redemption.
To understand this
verse, we should see it in the context of the last phrase of verse 1:
"I would that ye should remember that the Lord God ordained priests, after his holy order, which was after
the order of his Son, to teach these things unto the people. 2 And those priests were ordained after the order
of his Son, in a manner that thereby the people might know in what manner to look forward to his Son for redemption."
Alma is setting up his appeal to ancient authority. The first point he makes is that when God set up the priests
(those with authority) he did so "after the order of his Son." This is an important point for Alma, because
the Ammonihahites do not recognize this aspect of the Messiah. Not only does Alma claim and ancient authority,
but by linking it to the Son, he denies that authority to the lawyers of Ammonihah.
These priests were ordained in a manner that would teach people to look forward to the mission of the Atoning Messiah.
While this might indicate a form of ordination that might be symbolic (or a "type" in Book of Mormon
terms) Alma will nevertheless give a very specific definition of what he means in the next few verses. Alma will
create a story of their ordination that parallels the concepts he has taught about the second death. Thus he will
use the priests as his touchstone of authority, and from that touchstone, use that authority to strengthen the
points he as already made.
Translation: Verse 1 saw the word "forward" being used to indicate an event in the past. In this
verse it is looking to the future: "to look forward to his Son for redemption."
Alma
13:3
3 And this is the manner after which they were ordained-being called and prepared from the foundation of the world
according to the foreknowledge of God, on account of their exceeding faith and good works; in the first place being
left to choose good or evil; therefore they having chosen good, and exercising exceedingly great faith, are called
with a holy calling, yea, with that holy calling which was prepared with, and according to, a preparatory redemption
for such.
Rhetorical:
Alma now begins to define how it is that the ordination of the priests after the order of the Son would create
a type of the mission of the Son. To do this, he places them at the foundation of the world. While he certainly
doesn't say they were in the Garden, placing them at the "foundation of the world" certainly locates
them somewhere in the frame of that story. Thus he begins is justification of the priests that were ordained in
precise parallel to the story he has already told of the Garden of Eden.
Next, he makes sure that these priests have agency. This is the same agency that Adam and Even had. Next, the blessing
of becoming a priest is not universal, but restricted to those who have chosen good (and exercised great faith).
To these is given a holy calling, or the priesthood.
Even this priesthood has a history. It too was "prepared." This is a frustrating paragraph in English,
but is simplified by pulling it apart. The priesthood was prepared "with" the plan of redemption. The
priesthood was prepared "according to" the plan of redemption.
What Alma is telling his audience is that the priesthood is intimately connected with the plan of redemption. It
is gained upon principles of righteousness when good has been chosen. It is effective in the context of a plan
that allows for repentance and redemption. He is telling them that this very priestly authority is designed as
part of the plan of the Atoning Messiah, in whom they do not believe. Alma is undercutting their ability to have
faith in their own lawyers, as this priesthood from ancient times is intimately bound with something that the lawyers
deny.
Alma
13:4
4 And thus they have been called to this holy calling on account of their faith, while others would reject the
Spirit of God on account of the hardness of their hearts and blindness of their minds, while, if it had not been
for this they might have had as great privilege as their brethren.
This verse is directly
aimed at the Ammonihahites, even though it is obliquely stated. Alma does not specifically mention the Ammonihahites,
but the text refers to their situation. Alma states that these priests were ordained after the order of the Son
(in whom the Ammonihahites do not believe) because of their faith (which the Ammonihahites do not have). Alma mentions
that "others" might have had this great privilege, except they have hard hearts. Much of the message
in chapter 12 has dealt with the fate of those who harden their hearts, and the call to repentance in Alma 12:33-35
clearly tells the people of Ammonihah not to harden their hearts.
Alma
13:5
5 Or in fine, in the first place they were on the same standing with their brethren; thus this holy calling being
prepared from the foundation of the world for such as would not harden their hearts, being in and through the atonement
of the Only Begotten Son, who was prepared-
[they were on the same
standing with their brethren] The Ammonihahites were originally on the same standing as the Nephites. They were
part of the Nephite politico-religious sphere, and had the opportunity to receive these blessings of the true priesthood.
However, those blessings were only given to those who would not harden their hearts, and Ammonihah has done so.
Alma continues to link true priesthood through the Son, or the Atoning Messiah, in whom the Ammonihahites do not
believe.
Alma
13:6
6 And thus being called by this holy calling, and ordained unto the high priesthood of the holy order of God, to
teach his commandments unto the children of men, that they also might enter into his rest-
The priests with the
correct authority from the Son are to teach the commandments of the Son to the people so that they might enter
into his rest. Here Alma ties up his themes. He has spoken of the plan of redemption whereby mankind could be redeemed
from the temporal and spiritual death. He has indicated that the spiritual (second) death comes from the choices
men make, and therefore God had to provide the commandments to show the way.
He now has addressed the human chain through which those commandments are transmitted. The high priesthood has
its authority through righteousness, and part of its responsibility is to teach these commandments of the Son,
in order than men might be able to choose good, and follow the plan of redemption.
Alma
13:7
7 This high priesthood being after the order of his Son, which order was from the foundation of the world; or in
other words, being without beginning of days or end of years, being prepared from eternity to all eternity, according
to his foreknowledge of all things-
Alma continues his
mini-review. The high priesthood begins with the foundation of the world. Since he began with Adam and the institution
of choice, he now links the high priesthood as the purveyor of the way to redemption dating from that same foundation.
Thus choice has always been with us since Adam, and the high priesthood has taught us the right way, since Adam.
Alma extends the influence of the priesthood to the eternal future as well as into the past to the foundation of
the world. This is a power and a mission that spans all of reality.
Alma
13:8
8 Now they were ordained after this manner-being called with a holy calling, and ordained with a holy ordinance,
and taking upon them the high priesthood of the holy order, which calling, and ordinance, and high priesthood,
is without beginning or end-
Alma 13:9
9 Thus they become high priests forever, after the order of the Son, the Only Begotten of the Father, who is without
beginning of days or end of years, who is full of grace, equity, and truth. And thus it is. Amen.
The priests are ordained
after the order of the Son. They take upon themselves a calling that is "without beginning or end." The
Son is also without beginning or end. With these last two verses Alma tightly ties together the priesthood with
the Son. In the Nephite understanding, this is the Atoning Savior. Thus once again Alma has tightly linked priesthood
with the Atoning Messiah. Since Ammonihah does not believe in the Atoning Messiah, they cannot have the true priesthood.
Textual: This is the end of a chapter in the 1830 edition. It is not a chapter in the modern edition because
there is no obvious break except the "Amen," and that word does not always end chapters, nor even sections.
There is no indication of a break, and the theme of the following section continues to be this priesthood, thus
the continuation in the modern edition.
Alma
13:10
10 Now, as I said concerning the holy order, or this high priesthood, there were many who were ordained and became
high priests of God; and it was on account of their exceeding faith and repentance, and their righteousness before
God, they choosing to repent and work righteousness rather than to perish;
Alma 13:11
11 Therefore they were called after this holy order, and were sanctified, and their garments were washed white
through the blood of the Lamb.
Alma repeats the basic
theme of the priests who receive their holy order due to their righteousness. In addition, he specifically links
the priesthood to the Atonement, noting that these priests are "washed white through the blood of the Lamb."
Textual: This verse begins with a slight recapitulation. This may be an indication that there was some type
of break in the sermon that Mormon does not record. Since Mormon typically breaks between discourses, he must have
considered this a separate discourse. Perhaps it was given at a different time, or some unnamed event separated
the two discourses in time. In any case, Mormon considered them different enough to break a chapter, and the beginning
does tend to indicate a slight recapitulation that might have been necessary after a lapse of time. This original
chapter will continue through the end of our current chapter 15. Most of 14 and 15 are narrative development rather
than inserted text, even though there are inserted texts. It would appear that Mormon was looking for an introduction
to this next narrative section, and elected to begin that narration with part of its initial cause, which is the
preaching of Alma.
Alma
13:12
12 Now they, after being sanctified by the Holy Ghost, having their garments made white, being pure and spotless
before God, could not look upon sin save it were with abhorrence; and there were many, exceedingly great many,
who were made pure and entered into the rest of the Lord their God.
Alma 13:13
13 And now, my brethren, I would that ye should humble yourselves before God, and bring forth fruit meet for repentance,
that ye may also enter into that rest.
This is the essential
parallel that Alma wants to make clear. The priests who received the priesthood were sanctified, eschewed sin,
were cleansed through the Atonement (or the promise of the coming Atonement) and were able to enter into the rest
of God.
Alma uses that example as a model for the current Ammonihahites, and exhorts them to repent, so that they too may
"enter into that rest." Alma is not necessarily implying that all there should become priests, but rather
that the process of repentance and acceptance of the mission of the Atoning Messiah is critical to receiving the
blessings of the rest of the Lord.
Vocabulary: Fruits meet for repentance are those which are equal to the task. The word "meet"
is a variation of an ancient word for "measure." We may also see it in the form mete from which more
directly we receive words of measuring, such as metric.
Alma
13:14
14 Yea, humble yourselves even as the people in the days of Melchizedek, who was also a high priest after this
same order which I have spoken, who also took upon him the high priesthood forever.
Alma now sets up the
more direct comparison between this people and the priesthood. He again appeals to ancient authority, using the
name of Melchizedek. He does not tell the people to become as Melchizedek, but as the people in the days of Melchizedek.
Alma understands that not all will become priests, but he wants to establish a current relationship between people
and priesthood that is modeled on the ancient one of the people of Melchizedek and Melchizedek as priest. Of course
the current model would be the people of Ammonihah and Alma as the current Melchizedek figure.
Alma
13:15
15 And it was this same Melchizedek to whom Abraham paid tithes; yea, even our father Abraham paid tithes of one-tenth
part of all he possessed.
The appeal to Melchizedek
here parallels information that is available in the Old Testament. In relation to Abraham paying tithes to Melchizedek,
we read:
Gen. 14:18-20
18 And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God.
19 And he blessed him, and said, Blessed be Abram of the most high God, possessor of heaven and earth:
20 And blessed be the most high God, which hath delivered thine enemies into thy hand. And he gave him tithes of
all.
The Old Testament gives us virtually nothing more about Melchizedek, but there was clearly some lore about Medlchizedek
that was transmitted outside of the documentary path, as the New Testament adds significant information about him.
Some of that New Testament material is also echoed in the Book of Mormon. Understanding the probable provenance
of the material, as well as the function of the material in the New Testament and the Book of Mormon will help
us understand more of what is going on in Alma (as opposed to the way Paul used Melchizedek).
First, we find that the New Testament follows some of the Old Testament information about Melchizedek:
Heb. 7:1-3
1 For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter
of the kings, and blessed him;
2 To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after
that also King of Salem, which is, King of peace;
3 Without father, without mother, without descent, having neither beginning of days, nor end of life; but made
like unto the Son of God; abideth a priest continually.
Paul begins with the reference to the textual Old Testament material by noting that Melchizedek was king of Salem,
and that Abraham paid him tithes. This point of paying tithes is now repeated in three scriptural works, the Old
Testament, the New Testament, and the Book of Mormon. Why was it so important to indicate that Abraham paid tithes
to Melchizedek?
It is not so much the tithes, and the person paying them that is important. Abraham is the father, and the payment
of tithes to the king of Salem shows that even Father Abraham considered Melchizedek a man due deference and support.
As with everything else in the ancient world, the tithes were not simply a political payment of taxes, but the
religious payment of an obligation to God. Thus the paying of tithes signifies Abraham's recognition of Melchizedek
in his religious role as well as his political role.
What follows in Paul is the statement that Melchizedek is "without father, without mother, without descent,
having neither beginning of days, nor end of life." This certainly is not the description of a mortal. It
is also information absent from the textual tradition of the Old Testament. It is probable that this is information
that depends upon oral tradition with which Paul was familiar. Such exaggerations are not unusual in oral traditions,
and they would serve the same purpose to which Paul puts the phrases, which is to set up Melchizedek as a powerful
and important model.
Parallel to Paul's use of Melchizedek is a document discovered with the Dead Sea Scrolls. Typically identified
as 11QMelchizedek, this document is a different type of expansion on what was apparently an available oral tradition.
In the fragment's usage, Melchizedek is an active agent of God, and is presented as a future Messiah. Importantly
for the parallel to Paul, his authority is highlighted, though the Dead Sea Scroll fragment traces Melchizedek's
authority to Aaron, where Paul suggests that it was apart even from Aaron (Akenson, Donald Harmon. Surpassing Wonder.
Harcourt, Brace & Company, 1998, p. 175. See also Wise, Michael, Martin Abegg, Jr, and Edward Cook. The Dead
Sea Scrolls. A New Translation. HarperSanFrancisco, 1996, pp. 455-457).
What is confirmed by the Dead Sea Scroll fragment is that there was an active lore of Melchizedek available. While
we have little of it, it appears that the information in the Book of Mormon represents an earlier variant of that
story.
The important information that Paul adds here is the connection between Melchizedek and priesthood: "but made
like unto the Son of God; abideth a priest continually." Genesis 14:18 told us that Melchizedek was a priest
of the most high God. Paul picks up on that. Why is this important?
Once again, the answer appears to lie in information that we do not have, but was sufficiently common that Paul
could refer to it with assumed cognition on the part of his audience. Melchizedek is a priest, but not a Levite,
nor a priest after the order of Aaron:
Heb. 7:11
11 If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further
need was there that another priest should rise after the order of Melchisedec, and not be called after the order
of Aaron?
Paul assumes that his audience understands that there is a difference between priests with the Levitical priesthood,
priests after the order of Aaron, and priests after the order of Melchizedek. He uses that assumption of difference
to hold up Melchizedek as a legitimate priest, and therefore a model for the priesthood of Jesus:
Heb. 7:12
12 For the priesthood being changed, there is made of necessity a change also of the law.
13 For he of whom these things are spoken pertaineth to another tribe, of which no man gave attendance at the altar.
14 For it is evident that our Lord sprang out of Juda; of which tribe Moses spake nothing concerning priesthood.
15 And it is yet far more evident: for that after the similitude of Melchisedec there ariseth another priest,
16 Who is made, not after the law of a carnal commandment, but after the power of an endless life.
17 For he testifieth, Thou art a priest for ever after the order of Melchisedec.
This is Paul's argument for the priesthood of Jesus. Remember that he was preaching to those who did not understand
Jesus, but must have understood the lines of authority as they were typically used.
Verses 12-14 of Hebrews 7 concentrate on the apparently well known fact that Jesus was from the line of Juda and
not of Levi or Aaron. Verse 14 states the problem very clearly, Jesus is of Juda, and Moses never said anything
about Juda and the priesthood. That leaves Christians with a potential problem, they have Jesus as their authority,
as their "priest," but Jesus does not appear to have a legitimate claim upon the priesthood.
Paul claims priesthood for Jesus by appeal to Melchizedek. That Melchizedek was known to be a priest, was respected
of Abraham, and was not of Levi or Aaron, provides the perfect model and justification for the priesthood of Jesus.
Paul also uses the material: "Hebrews 7:3 Without father, without mother, without descent, having neither
beginning of days, nor end of life; but made like unto the Son of God…" to move Melchizedek to extra-worldly
proportions, and thus be an even better model for a resurrected Jesus.
At this point we must now consider the comparison between the use of Melchizedek in Paul and Alma. There are certainly
some similarities, and instances where the language we have in Alma is dependent upon Joseph's reading of Paul.
However, there are marked differences in the conception and development of the arguments.
First, the story of Melchizedek must have been available to the Nephites, and apparently the brass plates contained
some of the material to which Paul refers, but which is not in the Old Testament. Secondly, it is also clear that
the priesthood of Melchizedek had already been called into service as the model for Nephite priesthood. This is
evident in that Alma assumes that the priesthood he claims is legitimate through Melchizedek, while Paul makes
that argument. This is a subtle but important difference. Alma is assuming what Paul must contend. Both Paul and
Nephi faced an important difficulty in the establishment of the gospel. Both had the truth, but neither had the
traditional access to the lineal priesthoods of Levi or Aaron. While Nephi never tells us of his solution, Alma
makes it clear that the priesthood had been traced to Melchizedek, and that priesthood was the one that had been
used to teach the Nephite gospel.
Both Paul and Alma use the story of Melchizedek with the assumption that it is familiar to their audience. They
use that story in very different ways, however. While both deal with the concept of authority, for Paul it is the
primary thing he is trying to prove. Alma not only accepts it, but uses the assumption of acceptance in his listeners
to underscore an entirely different point, that of the need for repentance and belief in the Savior.
This subtle difference also appears in the ways Alma and Paul refer to the order of this priesthood. For Paul,
it is a priesthood after the order of Melchizedek which justifies Jesus' priesthood. For Alma, it is the priesthood
after the order of the Son that justifies Melchizedek.
Alma
13:16
16 Now these ordinances were given after this manner, that thereby the people might look forward on the Son of
God, it being a type of his order, or it being his order, and this that they might look forward to him for a remission
of their sins, that they might enter into the rest of the Lord.
Alma once again uses
the connection between the priesthood of Melchizedek and the Son of God as a proof of the Son. His point is not
to use Melchizedek to justify Jesus' authority, as in Paul, because Jesus earthly mission was not yet a reality,
and certainly nothing Alma had to deal with as a temporal reality. For Alma, it isn't the priesthood itself that
is important, but rather the connection between the priesthood and righteousness. Alma uses this priesthood as
a model of Atonement, not simply as legitimacy of power.
Alma
13:17
17 Now this Melchizedek was a king over the land of Salem; and his people had waxed strong in iniquity and abomination;
yea, they had all gone astray; they were full of all manner of wickedness;
We no get to the real
reason that Alma brings up Melchizedek. Alma wants to use Melchizedek as an example, but as an example of a righteous
leader with a people who have gone astray. This story is not in the Old Testament, and is not used by Paul. It
appears to be information about Melchizedek that was available on the brass plates. We cannot say whether or not
Paul's oral tradition preserved this story or not, as it was not part of what Paul used that story to do.
In this case, however, it is precisely the point that Alma wants to make. He is not arguing about priesthood here,
for however much the text has similarities to Paul's text in Hebrews. What Alma is doing is arguing for the Atoning
Messiah, and for the process of repentance. All of his arguments are to that end, including all of his discussion
of priesthood.
In this case, he is once again appealing to the ancient as a model for the present. Melchizedek was a righteous
lead with a wicked people. Alma is a righteous leader (and not coincidentally, a priest after the order of Melchizedek)
and the Ammonihahites are a wicked people.
Alma
13:18
18 But Melchizedek having exercised mighty faith, and received the office of the high priesthood according to the
holy order of God, did preach repentance unto his people. And behold, they did repent; and Melchizedek did establish
peace in the land in his days; therefore he was called the prince of peace, for he was the king of Salem; and he
did reign under his father.
This is the point of
the historical lesson. Melchizedek did what he needed to do to repent and receive the priesthood, and then taught
his people. There appears to be some hint here that Melchizedek might have shared in his people's wickedness. If
so, then this becomes an even stronger connection to Alma the Younger. It is very possible that both the story
of a repentant, then triumphant Melchizedek was well known to the Ammonihahites through their copies of the scriptures.
It is also equally possible that Alma the Younger's miraculous conversion was also known to them. Alma's selection
of Melchizedek as a model of himself appears to have been apt on many levels.
The point, of course, is that the people ultimately believed. It is that belief, and repentance, that Alma is urging
upon the Ammonihahites.
Textual: There is an interesting difference in this verse between the tradition Alma is using and the oral
tradition available to Paul. In Paul we find that Melchizedek is: "Without father, without mother, without
descent, having neither beginning of days, nor end of life…" (Hebrews 7:3). Some of this language is echoed
in Alma, but is referring to the priesthood, not to the person:
"This high priesthood being after the order of his Son, which order was from the foundation of the world;
or in other words, being without beginning of days or end of years…" (Alma 13:7).
In addition, in verse 18 Alma clearly indicates that Melchizedek reigned "under his father." While we
may not be certain of the regnal relationship, Alma clearly gives Melchizedek a father, while Paul indicates that
he does not have one. Thus there are differences in the sources of the two traditions, with Alma's apparently holding
to a less supernatural explanation of Melchizedek, and Paul's source giving the appearance of a longer oral tradition
that has tacked on the trappings of the other-worldly.
Alma
13:19
19 Now, there were many before him, and also there were many afterwards, but none were greater; therefore, of him
they have more particularly made mention.
Textual: [of
him they have more particularly made mention] This phrase indicates that the story of Melchizedek is written down.
The "they" are the ones who have written the religious histories. When Alma makes the statement that
"they" "have more particularly made mention" of Melchizedek, we have yet another confirmation
that the material available to the Nephites concerning Melchizedek is greater than what remains available today.
Alma
13:20
20 Now I need not rehearse the matter; what I have said may suffice. Behold, the scriptures are before you; if
ye will wrest them it shall be to your own destruction.
Alma has given a review
of a story in the scriptures, and not refers the people to those texts. This tells us both that the story of Melchizedek
as Alma retells it was in the Nephite scriptures, and it clearly tells us that the Ammonihahites had a copy of
the Nephite scriptures. The order of the Nehors did not deny the scriptures, they simply interpreted them very
differently. Alma warns the people lest they also interpret this story differently. If they do not understand the
scriptures just as Alma has explained them, they will literally be destroyed.
Modern Application: The Ammonihahite problem if interpreting texts is certainly not surprising, and is hardly
uncommon in the modern world. There are large numbers of people professing to be Christian who share the same scriptures,
yet base very different beliefs on those same scriptures. Alma gave the correct interpretation to Ammonihah, and
we may expect that the same model of a prophet providing the meaning to the text will continue today. While the
destruction promised the Ammonihahites was real and proximate, it still holds as a spiritual consequence should
we attempt the same wresting as the Ammonihahites had been doing.
Alma
13:21
21 And now it came to pass that when Alma had said these words unto them, he stretched forth his hand unto them
and cried with a mighty voice, saying: Now is the time to repent, for the day of salvation draweth nigh;
Alma has been preaching
this message all along. He redoubles his appeal. For this Ammonihahites, the day of their accounting is indeed
nigh. For all of the Nephites, the day of the Atoning Messiah is also literally nigh.
Alma
13:22
22 Yea, and the voice of the Lord, by the mouth of angels, doth declare it unto all nations; yea, doth declare
it, that they may have glad tidings of great joy; yea, and he doth sound these glad tidings among all his people,
yea, even to them that are scattered abroad upon the face of the earth; wherefore they have come unto us.
[the voice of the Lord,
by the mouth of angels, doth declare it] This is not a figure of speech. It is not a reference to scripture. It
is very certainly a direct reference to both the angelic communication to Alma the Younger and to Amulek (see Alma
11:31).
In using the term "them that are scattered abroad," Alma continues the practice that Nephi began when
he first assumed that his people were the scriptural referents of those who were on the Isles of the Sea. While
we don't have many direct evidences of Book of Mormon prophets reading the scriptures that were in their possession,
this is another clue that Alma had read extensively in the Nephite scriptures. The story of Melchizedek reminds
us that he had read the brass plates. Here, the likelihood is that he has read Nephi. Of course, this is not at
all surprising. We may expect that all of the prophets read at least some of the scriptures of the past. Alma the
Younger's conversion was so dramatic that we may expect that he was thirsty for information, and read all of the
records.
Alma
13:23
23 And they are made known unto us in plain terms, that we may understand, that we cannot err; and this because
of our being wanderers in a strange land; therefore, we are thus highly favored, for we have these glad tidings
declared unto us in all parts of our vineyard.
In this light of the
suggestion that Alma was echoing Nephi when he spoke of the Nephites as scattered people, we may also see an echo
of Nephi in Alma's reference to "plain terms." Nephi frequently uses the term "plain" to indicate
his approach to the scriptures and their application. He notes:
2 Nephi 32:7
7 And now I, Nephi, cannot say more; the Spirit stoppeth mine utterance, and I am left to mourn because of the
unbelief, and the wickedness, and the ignorance, and the stiffneckedness of men; for they will not search knowledge,
nor understand great knowledge, when it is given unto them in plainness, even as plain as word can be.
There is not sufficient correspondence between Alma and Nephi to know that Alma is specifically citing a verse,
but he is clearly referencing a concept. Between the concept of plainness and the concept of the people as those
scattered, the combination of two major themes from Nephi suggests that there is a reference here, even though
it is not clearly stated.
Alma
13:24
24 For behold, angels are declaring it unto many at this time in our land; and this is for the purpose of preparing
the hearts of the children of men to receive his word at the time of his coming in his glory.
Alma both refers to
Amulek and apparently to others who have had similar experiences. The time of the mortal coming of the Savior is
soon at hand. Alma declares that the people are being prepared. What he does not say, and what will become painfully
clear as this story unfolds, is that Satan is also preparing, and will be doing his utmost to hinder the belief
of the people in the coming of the Atoning Messiah.
Alma
13:25
25 And now we only wait to hear the joyful news declared unto us by the mouth of angels, of his coming; for the
time cometh, we know not how soon. Would to God that it might be in my day; but let it be sooner or later, in it
I will rejoice.
It is interesting that
Alma declares that he does not know how soon the Savior will come, since the scriptures had predicted a rather
direct number of years, and the countdown will prove that prophecy to have been accurate. As with all of us who
live in the present, it is often difficult to understand when the scriptures are literal and when they are figurative.
Alma knew of the 600 year prophecy of Lehi, just as surely as he had read Nephi's writings about the Nephites as
the wanderers and scattered, and the plainness of the scriptures. While he must have read the prophecy, he must
not have been able to discern whether that was specific or generic. Even, however, had he known the year, he would
not have known the day. Alma had to wait with faith, as do we all.
Alma
13:26
26 And it shall be made known unto just and holy men, by the mouth of angels, at the time of his coming, that the
words of our fathers may be fulfilled, according to that which they have spoken concerning him, which was according
to the spirit of prophecy which was in them.
Once again it is important
to note the focus of Alma's discourse. While he has had subthemes of the first and second deaths, and of the priesthood,
each of those subthemes has only served to highlight the atoning mission of the Savior. As he concludes, he notes
the imminent coming of the Atoning Messiah, and just as the gospel has been declared by the righteous, he proclaims
that righteous men will also proclaim the arrival of the Atoning Messiah.
Alma
13:27
27 And now, my brethren, I wish from the inmost part of my heart, yea, with great anxiety even unto pain, that
ye would hearken unto my words, and cast off your sins, and not procrastinate the day of your repentance;
When Alma suggests
that they hearken to his words "with great anxiety even unto pain" we have the words of a man who is
intimately familiar with the most intense of repentance processes. Alma knows very well the spiritual pain that
can attend the complete restructuring of one's life. While we are never clearly told what ideology Alma adopted
while he was rebellious, the long-running temptation of ideas similar to that of the order of the Nehors suggests
that Alma may have once believed very similarly to the Ammonihahites. Alma would have tremendous empathy for their
process of repentance, even the pain that might be involved in that dramatic of a turnaround.
Alma
13:28
28 But that ye would humble yourselves before the Lord, and call on his holy name, and watch and pray continually,
that ye may not be tempted above that which ye can bear, and thus be led by the Holy Spirit, becoming humble, meek,
submissive, patient, full of love and all long-suffering;
Alma does not leave
the people with simply the request that they repent, but with instructions on how to do it.
[humble yourselves] This is the essential first step. Humility requires that we see ourselves against the measuring
bar of the gospel, and clearly see that we do not reach that bar. Seeing the difference in where we are and where
we want to be is the first step. The danger in this step is that there are two possible human reactions to such
a gap. The first is denial. That denial may be as mild as the making of excuses, or the creation of self-justifications.
That denial may become as extreme as anger and violence that can be directed at the agency that showed us the difference.
We will see this reaction from many of the Ammonihahites.
The proper reaction to seeing the difference is to be humble, which includes the ability to be willing to change,
to admit that we are mistaken, and that it is we who must change, and not the gospel, or the person who shows it
to us.
[call on his holy name, and watch and pray continually] The process of repentance is not a solo journey. It is
a road we walk with our hand in the Savior's. We call on his name. This is not simply a wordy prayer, but the ancient
conception of the power of the name. The calling on his name invokes his presence in our lives. We are not to simply
request an affidavit of forgiveness, but the comforting blessing of the Atonement in our lives. We pray continually
for that blessing, and we watch continually that we see to true road to follow.
[that ye may not be tempted above that which ye can bear] This is an important issue. Although we desire to repent,
and we begin the process, that does not mean that the temptations cease and that all becomes simple. There is no
promise that the road to heaven is easy. There is no promise that the process of repentance comes without effort.
Indeed, the promise is that the process will require a transformation in us. There will continue to be temptations,
but it is through learning to resist those temptations that we are able become stronger, until we can be as those
Alma has cited: "Now they, after being sanctified by the Holy Ghost, having their garments made white, being
pure and spotless before God, could not look upon sin save it were with abhorrence…" (Alma 13:12).
While Alma's invocation of the need to be continually wary appears to include the possibility that we might be
tempted greater than we can bear, we are yet assured that this is not so. Paul tells us:
1 Cor. 10:13
13 There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you
to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able
to bear it.
Paul recognizes that temptation is part and parcel of the human experience, but promises that we will not be tempted
above our capacity to resist. With every temptation will come "a way to escape." There will be a way
that we can resist. Should we ever succumb to temptation, it will always be our own fault. We may never lay the
blame at the feet of a God who allowed an overwhelming temptation. We may only accept the fault ourselves, and
repent of it ourselves.
[and thus be led by the Holy Spirit] The effect of our pleading with God will be the presence of the Holy Spirit.
This is the Comforter. This is the close and intimate presence of the goodness of God that can uphold us through
our weaknesses. The effect of the Spirit on our lives leads to the final concluding phrases of this verse:
[becoming humble, meek, submissive, patient, full of love and all long-suffering] These are the effects of the
Spirit upon us. Ironically, we must begin the process of humility so that we might gain more. However, we should
not presume that this is a lineal process, where we must be self-humble before the Spirit will assist us. The Spirit
stands at the ready, and as we begin to be humble, that humility is strengthened by the Spirit. It leads to meekness
and submission. These are not the traits of a weak character, but rather the traits of one who is submitting to
the greater understanding of the Gospel. As we repent, the Spirit is more strongly with us and leads us to desire
greater understanding. The reward of humility before the Spirit is more humility before the Spirit, and an increase
in the outpouring of the knowledge of the ways of God that come from the Spirit.
Alma
13:29
29 Having faith on the Lord; having a hope that ye shall receive eternal life; having the love of God always in
your hearts, that ye may be lifted up at the last day and enter into his rest.
As we are humble before
the Lord, we gain some understanding. In the case of the Ammonihahites, that first step would be an acceptance
of the Lord as the Atoning Messiah. After that acceptance, they must exercise faith on him. Hope as a principle
is not well defined in the scriptures, but as it is used in Paul is linked with an understanding of and faith in
the nature of the next world. In 1 Corinthians Paul uses an agrarian metaphor:
1 Cor. 9:10
10 Or saith he it altogether for our sakes? For our sakes, no doubt, this is written: that he that ploweth should
plow in hope; and that he that thresheth in hope should be partaker of his hope.
Paul's farmer plows in hope. The very idea of a farmer planting is an example of current actions that are done
in anticipation of future reward. This future reward is the domain of hope in Paul. When Paul uses that term as
a principle, it is a principle that looks forward to the future benefit as a guide to our current actions.
Col. 1:27
27 To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ
in you, the hope of glory:
It is very clear that the promise of the gospel is not worldy riches, but rather the riches of the glory. This
is inherently a future reward, and for the early Christians Paul tells them that it is known to them but a mystery
to the Gentiles. He tells them that these riches of the glory come to them through Jesus Christ, and that through
Jesus the have the hope, or expectation, of that future glory.
1 Thes. 4:13-1413 But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye
sorrow not, even as others which have no hope. 14 For if we believe that Jesus died and rose again, even so them
also which sleep in Jesus will God bring with him.
Here Paul's hope is not a glory, but a state which occurs in the future. The resurrection is necessarily something
that comes after our death, a time period of mystery and wonder to most of the inhabitants of earth. Those who
do not know of the mission of Christ have no hope, they have no future expectation of life. It is in this future
context that we may understand yet another phrase from Paul:
1 Cor. 15:19
19 If in this life only we have hope in Christ, we are of all men most miserable.
Paul's contrast here is the unstated parallel verse which indicates that because we have hope in Christ in the
world to come, we might be of all men most happy. This hope is not an earthly promise, but one which is fulfilled
in this life. If we have hope in Christ only in this life, we are to be disappointed, for often the way of Christ
is more difficult to tread that the way of the world. We walk that path for the vision of the future, just as the
farmer plants now for the vision of the later harvest.
Alma's hope is similarly one of an expectation of the future promise rather than the earthly promise.
Alma
13:30
30 And may the Lord grant unto you repentance, that ye may not bring down his wrath upon you, that ye may not be
bound down by the chains of hell, that ye may not suffer the second death.
Alma understands that
there is a blessing in the ability to repent. For a people as hardened as the Ammonihahites, there must be an initial
change before they may begin to repent. This blessing of vision so that they may be open to repentance is a gift
from God, should they open their hearts enough to receive it. As he wraps up his argument, he restates his major
theme. They are to repent. They are to repent so that they may avoid the second death.
Alma
13:31
31 And Alma spake many more words unto the people, which are not written in this book.
Mormon indicates that
he has made an editorial decision. That decision was to stop at this place, and not include other words of Alma
to the people. Mormon does not indicate whether or not there were other words on this occasion, or whether there
were different occasions. He simply tells us that he has elected to limit his inclusion to these discourses. It
may be presumed that had Alma spoken to a different group of Ammonihahites that the message would be similar, so
perhaps Mormon didn't include other sermons because they substantially repeated the information in this discourse.
This particular discourse not only provides doctrinal information that would be pleasing to Mormon, but the confrontation
with Zeezrom leads directly to the next narrative section. We may therefore understand that this particular set
of sermons was selected for the story of Zeezrom as much as for the doctrine within them. If Mormon has selected
this information particularly for the story of Zeezrom, we should pay attention to that story, as Mormon considers
it important for us.
Textual: There is no chapter break in the 1830 edition. For Mormon, this sermon is a continuation of the
setup for the story of Zeezrom's conversion. Alma has just given a call to repentance, and Zeezrom is a lawyer
in need of repentance. Mormon's inclusion of this call to repentance serves as an introduction to the repentance
of Zeezrom. Since this is Zeezrom's story, it is both a new chapter at the beginning of this discourse, and a continuation
at this point. Mormon made no break here because he was just now getting to the point of his original chapter selection.
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