Alma 34

Alma 34:1

1 And now it came to pass that after Alma had spoken these words unto them he sat down upon the ground, and Amulek arose and began to teach them, saying:

Alma has gone on this mission with a fairly impressive set of people, including his friends from younger years, the sons of Mosiah. Nevertheless, with his own sons and the sons of Mosiah to choose from, it is Amulek who appears to be the traveling companion of Alma. It would appear that they developed a friendship during their mutual experience in Ammonihah.

Alma 34:2

2 My brethren, I think that it is impossible that ye should be ignorant of the things which have been spoken concerning the coming of Christ, who is taught by us to be the Son of God; yea, I know that these things were taught unto you bountifully before your dissension from among us.

Amulek repeats Alma’s suggestion that this group of people should have known about the coming of Christ. Indeed, the original question they asked about the one God suggests that they did, as we noted. Amulek then indicates that they had been taught this “before your dissension from among us.” When Amulek makes this statement he is indicating their connection to the Zoramites, and the Zoramite dissension. Even though we have analyzed this particular people as existing in the land when the Zoramites arrived, they were nevertheless politically Zoramites, and had at least attempted to merge into the Zoramite mode of worship. This as part of the greater political entity, it is correct to address them with the description of that polity’s dissension.

Alma 34:3

3 And as ye have desired of my beloved brother that he should make known unto you what ye should do, because of your afflictions; and he hath spoken somewhat unto you to prepare your minds; yea, and he hath exhorted you unto faith and to patience—

What a marvelous paring of concepts that we tend to miss: faith and patience! Alma’s long discourse about faith and seeds requires that we have the patience of the farmer to allow the seed to grow. In a modern world of so many “instant” conveniences, it is so easy to forget that our faith also requires patience. When some become impatient with the process they toss out the seed not because it was not good, but because it simply didn’t grow fast enough.

Alma 34:4

4 Yea, even that ye would have so much faith as even to plant the word in your hearts, that ye may try the experiment of its goodness.

Alma 34:5

5 And we have beheld that the great question which is in your minds is whether the word be in the Son of God, or whether there shall be no Christ.

It is appropriate at this point to remember where Amulek discerns this interest in the coming of the Son of God:

Alma 33:1

1 Now after Alma had spoken these words, they sent forth unto him desiring to know whether they should believe in one God, that they might obtain this fruit of which he had spoken, or how they should plant the seed, or the word of which he had spoken, which he said must be planted in their hearts; or in what manner they should begin to exercise their faith.

See the discussion after this verse for more information. For the present, it is sufficient to remember that the Zoramites were preaching against this Atoning Messiah, and that concept was bundled in the minds of this people with the concept of “one God.”

Alma 34:6

6 And ye also beheld that my brother has proved unto you, in many instances, that the word is in Christ unto salvation.

Alma 34:7

7 My brother has called upon the words of Zenos, that redemption cometh through the Son of God, and also upon the words of Zenock; and also he has appealed unto Moses, to prove that these things are true.

Alma 34:8

8 And now, behold, I will testify unto you of myself that these things are true. Behold, I say unto you, that I do know that Christ shall come among the children of men, to take upon him the transgressions of his people, and that he shall atone for the sins of the world; for the Lord God hath spoken it.

Literary: Amulek is establishing a ring of testimony around the coming of the Christ. He begins with what Alma has said. Although it is clear to all that Alma also testifies of Christ, Amulek does not make reference to that directly. This is not because it doesn’t matter, because it does. He simply need not remind them of what they have just heard of Alma.

Rather he refers to the scriptural evidence Alma gave. He specifically mentions the three prophets Alma has mentioned. It would appear that what Amulek is doing is making sure that the testimony is supported, and does so by making sure that there are at least two testators. Thus after he mentions the three prophets and their testimony, he turns from the old to the new and says “I will testify unto you of myself that these things are true.” What he has accomplished is a full set. There are two modern, and not just two but three ancient testators of this. If it is not explicit, it appears that implicitly the Nephite society accepts the Deuteronomic law of witnesses:

Deuteronomy 19:15

15 ¶ One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established.

Alma and Amulek are providing a “double double” witness. They show three ancient prophets, and the two of them. Each set meets the requisite number, and in addition, the ancient and the present form another double set of witnesses. In this conception of witnesses, Alma and Amulek are presenting what they understand to be an iron-clad witness of the coming of Christ.

Alma 34:9

9 For it is expedient that an atonement should be made; for according to the great plan of the Eternal God there must be an atonement made, or else all mankind must unavoidably perish; yea, all are hardened; yea, all are fallen and are lost, and must perish except it be through the atonement which it is expedient should be made.

Alma has spoken of how one might develop faith in the Atoning Messiah. Amulek will now expound on the mission of that Messiah. What Amulek is going to do is explain the atonement to a people who are familiar with other forms of worship in Mesoamerica, and that subcontext to his discussion will be revealed in some of the ways Amulek elects to present his message.

Alma 34:10

10 For it is expedient that there should be a great and last sacrifice; yea, not a sacrifice of man, neither of beast, neither of any manner of fowl; for it shall not be a human sacrifice; but it must be an infinite and eternal sacrifice.

Rhetorical: Amulek begins at the point of commonality. There is clearly an understanding of the relationship between sacrifice and atonement; not the atonement, but communal atonement. This is certainly part of the Old World inheritance where sacrifices of animals would effect the communal atonement (see Exodus 29:36, Leviticus 23:27, Numbers 6:10-11). In the New World they would be familiar with similar actions in the peoples around them where animals were also offered as sacrifices. What is most important for Amulek’s discussion is that he explicitly notes that “it shall not be a human sacrifice.” Why does Amulek mention this?

The obvious connection is that there will be a sacrifice by the coming Christ. However, the emphasis here is still interesting. Amulek indicates that the Savior will be a sacrifice. He has indicated that he will come on earth. Is Amulek arguing that the Savior will not be human and therefore not a human sacrifice? Absolutely not. Amulek is teaching in a culture where human sacrifice was known and accepted. Those sacrifices had atoning qualities for those who believed in them, and Amulek takes pains to make it clear that the sacrifice of the Atoning Messiah will not be a human sacrifice such as that with which they are familiar.

Alma 34:11

11 Now there is not any man that can sacrifice his own blood which will atone for the sins of another. Now, if a man murdereth, behold will our law, which is just, take the life of his brother? I say unto you, Nay.

Rhetorical: In the Mesoamerican context this statement also takes on a tremendously powerful added meaning. When Amulek asks if the blood of one man can atone for another, he does it in a very interesting way. Note that he asks if “any man…can sacrifice his own blood…” Why personalize it like that? Amulek makes the statement in precisely this way because it was the autosacrifice of the blood of kings that was the religious mortal of Mesoamerican life. The autosacrifice of blood was the most holy of rites in Mesoamerica, and would have been abundantly familiar to all in this area. Amulek is specifically contrasting the sacrifice of the Savior against the type of blood sacrifice with which they are familiar. Amulek is preaching Christ by contrast against the more familiar concepts of blood sacrifice.

Amulek’s argument that autosacrifice of blood is ineffective atonement takes an interesting turn. He gives an example as to why it is ineffective. Amulek appeals to law, and notes that a murderer cannot be redeemed by taking the life of his (innocent) brother. Clearly Amulek expects that this argument will be understood. He is noting that the blood of the brother does not atone, or absolve the sin of the murderer. This is his argument against the autosacrifice of the kings. Amulek is preaching Christ by showing how their current understandings are incorrect.

Alma 34:12

12 But the law requireth the life of him who hath murdered; therefore there can be nothing which is short of an infinite atonement which will suffice for the sins of the world.

Rhetorical: This is the conclusion of the argument. One man cannot atone for one man. Therefore true atonement must infinite because it must cover not just one man, but all sins for all men. Now what Amulek will have to do is explain what an “infinite atonement” is.

Alma 34:13

13 Therefore, it is expedient that there should be a great and last sacrifice, and then shall there be, or it is expedient there should be, a stop to the shedding of blood; then shall the law of Moses be fulfilled; yea, it shall be all fulfilled, every jot and tittle, and none shall have passed away.

The Mesoamerican context of this statement creates an interesting social possibility to this description of religious sacrifice and atonement. Amulek makes the sacrifice of the Savior a “great and last sacrifice.” The emphasis here is on “last.” For Amulek the effect is not simply atonement, but a sacrifice so great that it absorbs all past and future sacrifices, making the shedding of blood unnecessary. In the Mesoamerican context this would not only refer to the Mosaic animal sacrifices, but to the human sacrifices to which Amulek has already referred. It would appear that Amulek sees the coming of the Atoning Messiah as bringing some of the alterations in social order that are predicted for the Triumphant Messiah (Christ’s second coming). This conflation of the two missions into one concept is quite common in the Old World, and not surprising in the New, even though their understanding of the mission of the Atoning Messiah was definitely more clear than it was in the Old World.

Translation: The language here reflects Matthew:

Matthew 5:18

18 For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.

Amulek is discussing the fulfillment of the sacrificial aspects of the law, and that meaning is a parallel to that we have in Matthew. When Joseph translated the passage, he was clearly influenced by the Matthean language. In particular, the “jot and tittle” phrase refers to markings for the vowels in the scriptural texts that were not present when Lehi left Jerusalem. It is doubtful that they would have been independently invented in the New World as the Hebrew appears to function as a classical language that is preserved but not a living, changing language. The “jot/tittle” insertion must be referencing the New Testament phrase rather than the specifics of the actual words that Amulek used, even though the meaning is preserved.

Alma 34:14

14 And behold, this is the whole meaning of the law, every whit pointing to that great and last sacrifice; and that great and last sacrifice will be the Son of God, yea, infinite and eternal.

Rhetorical: Amulek is here assuming that whatever else this people might believe, they do continue to have some respect for the law of Moses. This was also implicit in the citation of scripture to them. Had they been completely apostate, the scriptures would have had no authority with them. What Amulek is now doing is equating the concept of Mosaic sacrifice with the infinite sacrifice of the Atoning Messiah. The symbolism of the animal sacrifices was given to prepare them for the concept of an infinite sacrifice for sin.

Alma 34:15

15 And thus he shall bring salvation to all those who shall believe on his name; this being the intent of this last sacrifice, to bring about the bowels of mercy, which overpowereth justice, and bringeth about means unto men that they may have faith unto repentance.

Rhetorical: Amulek now furthers his argument by defining that infinite sacrifice. He has a conceptual problem that he must address, and that is the difference between the infinite sacrifice and the requirement to follow Christ to participate in that infinite sacrifice. It would be very easy to assume that an infinite atonement would also be infinitely applied. Amulek now introduces the concept that while the atonement is infinite, it is still attached to, and accessible through, the person of the Atoning Messiah.

In the world with which Mesoamericans were familiar, the king would make an autosacrifice of blood that was considered efficacious only for the people of that king. While Amulek has as much as said that the common king-sacrifice was insufficient, nevertheless he does retain the concept of the community’s relationship to their king. The king performs sacrifice for his own people, and none other. The coming Atoning Messiah will also be a “king” in that he provides an effective infinite sacrifice. While the sacrifice itself is different in that it is effective, the rights to that sacrifice are similar. Christ will perform that sacrifice for his own people. This is what Amulek means by “all those who shall believe on his name.” That process of naming is a process of adoption. By becoming Christ’s people one may access the infinite and effective atonement that was accomplished for those who are Christ’s (identified by the adoption into his people).

Alma 34:16

16 And thus mercy can satisfy the demands of justice, and encircles them in the arms of safety, while he that exercises no faith unto repentance is exposed to the whole law of the demands of justice; therefore only unto him that has faith unto repentance is brought about the great and eternal plan of redemption.

Rhetorical: Amulek continues his imagery of the Atoning Messiah as king. As the king and author of the sacrifice, he is the “owner” of it and its benefits. The infinite nature satifies the infinite (mercy and justice as abstractions) but it is still restricted to those who are of the people of the king. Thus can Amulek make his audience understand that while the atonement will be infinite, it is not infinitely applied. They would immediately understand this argument, and find it quite reasonable. They would also see in this the need for them to alter their lives to become the people of this “king,” which they would do by adopting his “name.” Of course that would be more than a simple belief. They would be required to alter allegiances from other kings to this new one.

Alma 34:17

17 Therefore may God grant unto you, my brethren, that ye may begin to exercise your faith unto repentance, that ye begin to call upon his holy name, that he would have mercy upon you;

Rhetorical: Amulek concludes this section with the logical conclusion to his argument. They must receive the benefit of this infinite atonement by becoming the people of this king who holds the rights to the sacrifice. They do this by “exercise[ing their] faith unto repentance.” Notice that the very next thing that they must do is “call upon his holy name.” This is not simply prayer (though that will be the direction Amulek takes the comment) but also adoption. The call on the name of the king because they have accepted that king as the one who grants their boons.

Alma 34:18

18 Yea, cry unto him for mercy; for he is mighty to save.

Amulek has a dual meaning in “call[ing] upon his holy name.” The first context is that of acceptance of the king, and the second is that of the relationship of the king and his people. The people of the king naturally bring their needs to the king. This political analogy is spiritualized into the prayers that we bring to the king. Amulek is telling the people that they may treat this new king as they would an earthly king. Amulek provides a beautifully crafted exhortation to prayer.

Literary: To understand the structure of the opening section we should reprint it without the versification apparatus:

Yea, cry unto him for mercy for he is mighty to save.

Yea, humble yourselves, and continue in prayer unto him.

Cry unto him when ye are in your fields, yea, over all your flocks.

Cry unto him in your houses, yea, over all your household, both morning, mid-day, and evening.

Yea, cry unto him against the power of your enemies.

Yea, cry unto him against the devil, who is an enemy to all righteousness.

Cry unto him over the crops of your fields, that ye may prosper in them.

Cry over the flocks of your fields, that they may increase.

Amulek makes his point through several paired couplets. Each of the couplets has the same general structure. Each consists of an initial statement and a concluding statement. The first line of the couplet agrees in theme with the theme of the second couplet. The conclusion to this set comes when Amulek begins to expand the couplets with interjected amplifications. Amulek’s statement of these couplets might have been extemporaneous, but it is also probable that Amulek is citing something that he expects his audience to understand. This scans like a poetic text, or perhaps a hymn with which his audience might be familiar. Under this possibilitiy, Amulek begins by citing the text, and then ends by expanding the text to hammer home his point.

Alma 34:19

19 Yea, humble yourselves, and continue in prayer unto him.

This verse is the second phrase of the couplet:

Yea, cry unto him for mercy for he is mighty to save.

Yea, humble yourselves, and continue in prayer unto him.

The first two clauses are parallels in the position of the supplicant before the king. A person will approach the king asking for some benefit, a benefit that the supplicant does not deserve, but which is in the power of the king to grant. Thus the two first phrases emphasize the necessary attitude of the supplicant. The person must approach the king in humility. One who cries for mercy is necessarily in a humble position, for the request is one that requires the supplicant to be understood as subservient to the king.

The second clause of each of the couplets refer to the position of the king. The first emphasizes the ability of the king to grant, and the second the emphasizes not only that right, but the necessity of the supplicant to continue to approach for that favor. The emphasis is still on the king, and the king’s absolute right to grant that which is requested.

Alma 34:20

20 Cry unto him when ye are in your fields, yea, over all your flocks.

Alma 34:21

21 Cry unto him in your houses, yea, over all your household, both morning, mid-day, and evening.

Cry unto him when ye are in your fields, yea, over all your flocks.

Cry unto him in your houses, yea, over all your household

both morning, mid-day, and evening.

This couple it somewhat expanded. The addition is the timing factor. The original couple deals with locations and the living relationships in that location. The fields have living flocks. The house has the household, or the people who belong there.

Alma 34:22

22 Yea, cry unto him against the power of your enemies.

Alma 34:23

23 Yea, cry unto him against the devil, who is an enemy to all righteousness.

Yea, cry unto him against the power of your enemies.

Yea, cry unto him against the devil, who is an enemy to all righteousness.

The parallelism of the first phrases is quite obvious. In the second phrase, we have the parallels of the enemies and the devil. If we have Amulek citing a poem with expansions, we would expect the “who is an enemy to all righteousness” to be such an expansion.

Alma 34:24

24 Cry unto him over the crops of your fields, that ye may prosper in them.

Alma 34:25

25 Cry over the flocks of your fields, that they may increase.

Cry unto him over the crops of your fields, that ye may prosper in them.

Cry over the flocks of your fields, that they may increase.

These verses deal with the parallels between the types of livelihood that one would have in the fields, both crops and flocks. The resulting prayer for each is similar – each should prosper or increase.

Alma 34:26

26 But this is not all; ye must pour out your souls in your closets, and your secret places, and in your wilderness.

Alma 34:27

27 Yea, and when you do not cry unto the Lord, let your hearts be full, drawn out in prayer unto him continually for your welfare, and also for the welfare of those who are around you.

Literary: At this point we would see Amulek departing from the cited poem and expanding the theme. He has begun with these couplets that describe the relationship between the supplicant and the king – those things that are licit for one to ask of the king. He tags his first expansion onto the localized emphasis of the previous couplet. That couplet focused on fields, and he now moves the locational focus inward to the home and family (a similar directional shift that we saw in Zenos as cited in Alma 33:5-6. Zenos had moved his supplication from field to household, and Amulek is clearly intentionally paralleling Zenos’ direction of literary movement. Amulek expands on Zenos, however, because he even covers our attitude when we are not in active supplication.

What Amulek is describing is the dependent state of those in the kingdom upon the mercies of the king. Even when not in active supplication, there is still a remembrance of the relationship. This is not a relationship of equals, but very much one where the king is the grantor of requests that the member of the kingdom cannot do for himself.

Alma 34:28

28 And now behold, my beloved brethren, I say unto you, do not suppose that this is all; for after ye have done all these things, if ye turn away the needy, and the naked, and visit not the sick and afflicted, and impart of your substance, if ye have, to those who stand in need—I say unto you, if ye do not any of these things, behold, your prayer is vain, and availeth you nothing, and ye are as hypocrites who do deny the faith.

Rhetorical: Members of a community are required to live by the rules of that community. Amulek is describing this people as a part of the community of the coming king/Messiah, and he now indicates that the relationship is not simple vertical, but also horizontal. The vertical relationship is one of supplicant before the king. The horizontal relationship is as members of the same community, and therefore there are rules for communal interaction. These rules in Nephite society are egalitarian. They emphasize leveling of class and care for others. This is quite the opposite of what we have seen for Zoramite culture, which emphasizes social segregation. Social segregration does not lead to caring for the sick and afflicted when those illnesses cross the elite/non-elite social demarcations. Amulek is urging this people into a new society with a new king.

Alma 34:29

29 Therefore, if ye do not remember to be charitable, ye are as dross, which the refiners do cast out, (it being of no worth) and is trodden under foot of men.

Rhetorical: If one does not obey the rules of the community, one should not be in the community. Amulek is suggesting that obedience to these communal rules not only is requisite of those who are of the community of the king, but that if they do not obey the rules of the community they will be cast out, as dross is cast out. Thus Amulek places very firm requirements on this community of the new king. Failure to obey means exclusion from the community. Any ancient people would know that expulsion from the community is expulsion from the protection of the king.

Cultural: While it is possible that the refining imagery is also related to Joseph’s Biblical references, we should also remember that the Nephtie society has been dealing with metals since the days of Nephi, so this would be an imagery with which they should have been amply familiar.

Alma 34:30

30 And now, my brethren, I would that, after ye have received so many witnesses, seeing that the holy scriptures testify of these things, ye come forth and bring fruit unto repentance.

Rhetorical: The exhortation is to change. They have received two witness of two (or more) witnesses. They should now plant the seed that it might grow and bring fruit. Of course the first fruit to come from the planting of faith in the Lord is repentance. This is because the understanding of our relationship with God will require that we change that relationship into something better. Repentance is the critical first step to change.

Alma 34:31

31 Yea, I would that ye would come forth and harden not your hearts any longer; for behold, now is the time and the day of your salvation; and therefore, if ye will repent and harden not your hearts, immediately shall the great plan of redemption be brought about unto you.

Alma 34:32

32 For behold, this life is the time for men to prepare to meet God; yea, behold the day of this life is the day for men to perform their labors.

While the hardness of the heart is a very standard metaphor, the contexts we have just seen make it particularly apt. We have seen metaphors of seeds, and seeds falling on hard ground would be a natural image here. We have more recently seen a reference to working metals, which might also have had a contextual allusion to hard and soft. In any case, Amulek tells them to soften their hearts for the planting of the seed. He now speaks of the “time and the day.” The “time and the day” likely refer to an agricultural imagery of the time for planting. The “time” would perhaps be better rendered as “season” and the “day” of course is the time when planting occurs (as opposed to night). Of course what he means is that it should happen now. This immediacy of action is paralleled by the immediacy of the benefit. Amulek says that if they “immediately” (now is the time and the day) plant the seed of faith in the Christ, then “immediately” that atonement is applied to them.

How is it that the plan of redemption can be immediately applied? Isn’t there anything that they must do other than declare the name of Christ? Of course, but that is not the issue. Amulek is describing a relationship between a king and his people. The king possesses the right to dispense the benefit of the atonement, and he will do so for his people. Once they have become his people (by declaring his name – the same process Benjamin proposed in his speech) then they belong to the king, and are eligible for his benefits. We should remember, however, that Amulek has already noted that once we are members of the community that we have communal obligations, and that failure to perform those obligations will remove us from that community of the people of the king. In the context of the imagery Amulek is using, he is precisely correct that by simply declaring the name they are immediately in a position to obtain the benefits.

The next verse simply reiterates the theme of immediacy. There is no other time when we might repent. Today is the time. The phrase “the day of this life is the day for men to perform their labors” likely refers to the daytime planting with which the farmers would be very familiar. Amulek has told them that it is “day” and that they must therefore “perform their labors.” That labor would be the planting of the seed. The imagery is complete. These farmers are being told to plant the seed of faith right now while the “time and the day” are right.

Alma 34:33

33 And now, as I said unto you before, as ye have had so many witnesses, therefore, I beseech of you that ye do not procrastinate the day of your repentance until the end; for after this day of life, which is given us to prepare for eternity, behold, if we do not improve our time while in this life, then cometh the night of darkness wherein there can be no labor performed.

The imagery continues by contrasting day and night. The farmers are well aware that daytime is when seeds are planted, and during the night “there can be no labor performed.” Of course Amulek has opened this metaphor to life and death as opposed to a literal day and night. Amulek does carry over the imagery by indicating that this life (day) is the time for labor, and the night (death) is not. This would clearly indicate to his audience that they must begin to plant the seed of faith “in the day,” so that they might become the people of the king.

How do we read Amulek’s statement against the knowledge that the gospel is preached in the next world, and that repentance is possible there (see D&C 138:6-37)? All analogies have their limitations, and Amulek’s discourse has a particular end in mind, to urge these people to repentance. The imagery of the night and day are directed to the agricultural mindset, and were not intended to metaphorically cover the entire gospel. We simply must understand that Amulek is teaching a particular lesson, and using this metaphor to emphasize his main purpose. Note that the particular timing implied in the next verse.

Alma 34:34

34 Ye cannot say, when ye are brought to that awful crisis, that I will repent, that I will return to my God. Nay, ye cannot say this; for that same spirit which doth possess your bodies at the time that ye go out of this life, that same spirit will have power to possess your body in that eternal world.

Amulek understands that the metaphor of night extends to the “night” of death. His point focuses on the presentation of the soul before the judgment bar of God. At that point, he suggests that they cannot forsake their entire earthlife and accept the obvious. What Amulek also tells us, however, is that there are three important things we should understand. The first is that there is a continuation of the person from this world to the next. Who we become rises with us, and continues to influence our understanding and willingness to accept. Second, the very fact that we are able to accept or not accept tells us that the principle of agency continues with us after this life, at least until the time of the presentation for final judgment. The last point is that there is value in this earth life. This is an important point, for it might be considered that many who did not have the opportunity to hear the gospel in life might have lived in vain, awaiting that time when they should hear the gospel. Amulek tells us, obliquely, that this is not correct. The fact that who we are rises with us suggests that for all men, the purpose of this life is to become the kind of person who could hear and accept the gospel, even if we don’t have the opportunity to hear it in this life.

Lowell Bennion had this same understanding of this passage:

“How do we interpret this passage? Is there no opportunity whatever for repentance in life beyond the grave? Some people think so, and that may be right with regard to those who are spiritually dead. Taking this passage by itself, with no reference to other gospel fundamentals, we could easily conclude this. But let us remember that God is our Father—a loving, merciful Father—and that his work and glory is to redeem his children. He is not likely to give up easily nor quickly. Judging by the attitude of his Son, the Father would, we believe, never close the door to repentance for his children.

Some, such as the sons of perdition, may sink so low that they lose the power to repent because they "die as to things pertaining unto righteousness." (Alma 12:16.) Perhaps others who have procrastinated their repentance may find the faith and power to repent in the eternal world. This is our faith when we do work for our kindred dead, some of whom, no doubt, were first-rate sinners. We are not discrediting Amulek's plea to repent now. It is the sensible thing to do, for happiness in this life as well as for our eternal welfare. And no one knows who will have the strength to repent hereafter.

The whole gospel cannot be taught in one sermon. However, as we interpret a sermon we can and should do so in the context of the gospel as a whole.” (Lowell L. Bennion, The Best of Lowell L. Bennion: Selected Writings 1928-1988, edited by Eugene England [Salt Lake City: Deseret Book Co., 1988], 207.)

Alma 34:35

35 For behold, if ye have procrastinated the day of your repentance even until death, behold, ye have become subjected to the spirit of the devil, and he doth seal you his; therefore, the Spirit of the Lord hath withdrawn from you, and hath no place in you, and the devil hath all power over you; and this is the final state of the wicked.

What is the difference between Amulek’s assertion that those who have procrastinated the day of their repentance until death becoming subject to the spirit of the devil, and the ability of men to learn the gospel and repent in the next life? The difference is the implication that there is full opportunity to receive the gospel in this life. What Amulek is saying is that if they have the full opportunity to learn the gospel, and reject it not because of disbelief, but because of procrastination of the effort required to live the gospel, then they will be subject to the spirit of the devil. Those are people who never allowed the power of the gospel in their hearts in spite of understanding that they should. Such people have already rejected the gospel, and will not change that rejection in the next life.

Alma 34:36

36 And this I know, because the Lord hath said he dwelleth not in unholy temples, but in the hearts of the righteous doth he dwell; yea, and he has also said that the righteous shall sit down in his kingdom, to go no more out; but their garments should be made white through the blood of the Lamb.

Textual: Amulek cites scripture, but does not tell us which scripture. He is assuming that his audience will know and supply the citation. Unfortunately for us, we do not have the citation he references. Amulek cites this scripture because he wants to expand on the reason why they cannot procrastinate the day of their repentance. He is telling them that living the gospel is a process of transformation of the heart, and if their hearts are not pure when they stand before the judge, they will not be able at that time to cleanse them to accept the Lord.

Alma 34:37

37 And now, my beloved brethren, I desire that ye should remember these things, and that ye should work out your salvation with fear before God, and that ye should no more deny the coming of Christ;

Alma 34:38

38 That ye contend no more against the Holy Ghost, but that ye receive it, and take upon you the name of Christ; that ye humble yourselves even to the dust, and worship God, in whatsoever place ye may be in, in spirit and in truth; and that ye live in thanksgiving daily, for the many mercies and blessings which he doth bestow upon you.

As Amulek wends to the close of his discourse, he exhorts the people to remembrance. He reminds them that they must do something to achieve faith, and then clearly tells them that they have received witness of the Holy Ghost of the truth of the messages they have heard from Alma and Amulek. What they must do is “take upon you the name of Christ.” They must accept Christ as their spiritual king and become part of his people through the symbol of taking his name.

Alma 34:39

39 Yea, and I also exhort you, my brethren, that ye be watchful unto prayer continually, that ye may not be led away by the temptations of the devil, that he may not overpower you, that ye may not become his subjects at the last day; for behold, he rewardeth you no good thing.

Rhetorical: Amulek concludes by reprising the theme of prayer. This was a theme from Alma as well as Amulek’s discourse, so it is appropriate to further emphasize it. The process of prayer is one of the mechanisms by which the seed of faith is planted and nourished, so he is urging them to actions that move forward the development of their faith.

Alma 34:40

40 And now my beloved brethren, I would exhort you to have patience, and that ye bear with all manner of afflictions; that ye do not revile against those who do cast you out because of your exceeding poverty, lest ye become sinners like unto them;

Once again we have the exhortation to patience. Change to faith will not come overnight to most people.

Social: Amulek notes that thye should “bear with all manner of afflictions.” With what afflictions will they have to bear? Alma and Amulek are urging them to accept a religious system that is not only different from their political rulers, but opposed to that of the rulers. Neither Alma nor Amulek are urging them to move, as that would disrupt all parts of their lives. However, the religious beliefs that would be contrary to the dominant politico-religious party could easily cause difficulties for them. While the Nephites explain that they have no laws against how a person believes (Alma 30:7) we should not assume that this was a universal trait. Indeed, the very fact that Mormon considered it important enough to note rather suggests that it was contrary to the norm. Alma and Amulek are not just asking this people to believe in a religion, but to alter their view of the world, and possibly their relationship to the people who have rule over them. That places them is a precarious position, and Amulek is simply acknowledging that.

Alma 34:41

41 But that ye have patience, and bear with those afflictions, with a firm hope that ye shall one day rest from all your afflictions.

Of course the ultimate rest will be after this life. Perhaps Amulek is also holding out some earthly hope, but he isn’t clear.

Textual: There is no chapter break in the 1830 edition.