Alma 38

The commandments of Alma to his son Shiblon.

Textual: This introductory heading is in the 1830 edition, and presumably on the plates.

Alma 38:1

1 My son, give ear to my words, for I say unto you, even as I said unto Helaman, that inasmuch as ye shall keep the commandments of God ye shall prosper in the land; and inasmuch as ye will not keep the commandments of God ye shall be cut off from his presence.

Alma specifically reiterates the personalized national promise to Shiblon just as he did to Helaman. Alma also notes that he said as much to Helaman. Such a reference appears to indicate that he gave the charge to Helaman in Shiblon and Corianton’s presence. This would appear to contradict the introduction to these charges that we get in Alma 35:16 where Mormon noted that “he caused that his sons should be gathered together, that he might give unto them every one his charge, separately….”

It would appear most likely that Alma was not refreshing Shiblon’s recollection but rather making an indication that he is receiving a similar blessing. Had Shiblon been present, he would certainly have heard that promise, and a reference to it would have been unnecessary. It is precisely because Shiblon was not present that Alma makes this statement, and he makes it to indicate the favor in which he views Shiblon. Shiblon’s essential blessing is similar, though Shiblon would have understood from birth order that the task of caring for the records would, by right, belong to his brother.

Alma 38:2

2 And now, my son, I trust that I shall have great joy in you, because of your steadiness and your faithfulness unto God; for as you have commenced in your youth to look to the Lord your God, even so I hope that you will continue in keeping his commandments; for blessed is he that endureth to the end.

Alma’s opening promise is that Shiblon would prosper in the land if he kept the commandments. Alma’s next address to Shiblon indicates that he has already been doing that, and that Alma has confidence that he will continue.

Textual: Alma uses the phrase “endure to the end.” This is certainly a phrase influence by the presence of that phrase in the Bible (see Matthew 10:22). The import of this phrase is persistence in following the path of the gospel. Our word in English also contains connotations of suffering that are not part of the New Testament meaning of the phrase, and not part of the meaning here. In this context it is precisely the concept of permanence in the way, as it follows Alma’s commendation of Shiblon’s steadiness and faithfulness. For more information on the meaning of enduring to the end, see the comments at following 2 Nephi 31:15.

Alma 38:3

3 I say unto you, my son, that I have had great joy in thee already, because of thy faithfulness and thy diligence, and thy patience and thy long-suffering among the people of the Zoramites.

The experience among the Zoramites appears to have been some kind of a proving ground for the sons of Alma. This is not unlike the experience of Zion’s Camp in the early years of the church in this dispensation. Elder Wilford Woodruff says of that experience:

When the members of Zion's Camp were called, many of us had never beheld each others' faces; we were strangers to each other and many had never seen the Prophet. . . . We gained an experience that we never could have gained in any other way. We had the privilege of beholding the face of the Prophet, and we had the privilege of traveling a thousand miles with him, and seeing the workings of the Spirit of God with him, and the revelations of Jesus Christ unto him and the fulfillment of those revelations. . . . Had I not gone up with Zion's Camp I should not have been here today, and I presume that would have been the case with many others in this Territory (Wilford Woodruff. Journal of Discourses. 13:158).

It is frequently in the difficult assignments that our character is forged.

Alma 38:4

4 For I know that thou wast in bonds; yea, and I also know that thou wast stoned for the word's sake; and thou didst bear all these things with patience because the Lord was with thee; and now thou knowest that the Lord did deliver thee.

The mission to the Zoramites was not easy for Shiblon. Alma did not protect his sons by sending them to the easy missions, but rather he took them with him to one of the hardest. Shiblon’s faithfulness was tested by his deprivations in that place.

We should note that while death by stoning was a Biblical punishment, obviously the stoning of Shiblon did not occasion his death. Alma’s use of the term here certainly deals with people hurling stones at Shiblon, but he appears to have been able to retreat rather than remain and suffer death at the hands of those who cast the stones.

Alma 38:5

5 And now my son, Shiblon, I would that ye should remember, that as much as ye shall put your trust in God even so much ye shall be delivered out of your trials, and your troubles, and your afflictions, and ye shall be lifted up at the last day.

Alma draws a parallel between Shiblon’s deliverance from the Zoramite difficulties to his spiritual life. Just as he was delivered from the Zoramites, he will be delivered from personal afflictions. We do not know how Shiblon escaped his difficulties with the Zoramites, but the means do not matter, only the result. Alma is helping Shiblon focus on the Zoramite experience for the life lessons it taught.

Alma 38:6

6 Now, my son, I would not that ye should think that I know these things of myself, but it is the Spirit of God which is in me which maketh these things known unto me; for if I had not been born of God I should not have known these things.

Note the parallel between this blessing and the one given to Helaman. We have the same initial promise, and now we have the repetition of Alma’s experience. When Alma spoke with Helaman, we have this very introduction, where Alma says that “ye should not think that I know these things of myself” (see Alma 36:4 and the comments following).

Alma 38:7

7 But behold, the Lord in his great mercy sent his angel to declare unto me that I must stop the work of destruction among his people; yea, and I have seen an angel face to face, and he spake with me, and his voice was as thunder, and it shook the whole earth.

Alma 38:8

8 And it came to pass that I was three days and three nights in the most bitter pain and anguish of soul; and never, until I did cry out unto the Lord Jesus Christ for mercy, did I receive a remission of my sins. But behold, I did cry unto him and I did find peace to my soul.

Alma’s proof that he does not “know these things of myself, but it is the Spirit of God which is in me which maketh these things known unto me” is to recount his conversion experience. Of course this is precisely the introduction and proof we saw in the charge to Helaman. The difference is that Helaman receives a highly literate, chiastically structured accounting of that event, and Shiblon has only a terse reference to it. Why is there such a difference?

Ultimately, we do not know. We can only speculate that the calling of Helaman as a future prophet/keeper of the records would have necessitated a deeper understanding of the events and the process, where Shiblon needed only the reminder. This was a story that had to have been familiar to both of them, and for Shiblon the reminder sufficed. Alma deemed it important to more completely engulf Helaman in the experience, perhaps as a precursor to his future responsibilities.

Alma 38:9

9 And now, my son, I have told you this that ye may learn wisdom, that ye may learn of me that there is no other way or means whereby man can be saved, only in and through Christ. Behold, he is the life and the light of the world. Behold, he is the word of truth and righteousness.

When Alma explains his personal experience to Shiblon, he extracts from it the lesson that he intends for Shiblon, that the only way is through the Christ. Alma’s summation for Helaman was slightly different, for while it emphasized the role of Christ, the specific summation ended with the remembrance of the grace of God to the fathers. It would appear that in addition to the role of Christ, Helaman was being instructed in the necessity of remembering the fathers, precursor to the charge to keep the records. Of course that is not the case for Shiblon, so the more simple lesson is the most important.

Alma 38:10

10 And now, as ye have begun to teach the word even so I would that ye should continue to teach; and I would that ye would be diligent and temperate in all things.

This is the practical definition of enduring to the end. As we have begun, so should we continue. Alma will now define a set of ideal character traits for Shiblon. He begins by encouraging him to be “diligent and temperate in all things.” The diligence is a continuation of the idea that we should endure – we should continue to walk the way, and do so diligently.

Textual: The phrase “temperate in all things” is an echo of Paul’s language:

1 Corinthians 9:25

25 And every man that striveth for the mastery is temperate in all things.

Paul’s context tells us a little more about the reason for temperance. It is the hallmark of those striving for “the mastery.” When we master ourselves, we are able to control the widest ranges of our swings in moods or actions. We become temperate in that we are controlled, and under control. We are not excessively angry, because we are able to control our anger.

Alma 38:11

11 See that ye are not lifted up unto pride; yea, see that ye do not boast in your own wisdom, nor of your much strength.

Here is a brief indication of what pride might be, a boasting in one’s own strengths or accomplishments. We are to remember God as the source of our blessings, and not to presume that it is we who are mighty, but only He.

Alma 38:12

12 Use boldness, but not overbearance; and also see that ye bridle all your passions, that ye may be filled with love; see that ye refrain from idleness.

Alma returns to the theme of control. This is essential when working with other people, especially in preaching the word as Alma has asked Shiblon to continue doing. We may be bold, but we must control ourselves so that boldness does not get out of hand and become overbearing. The result of bridling passions will be that he can be filled with love. It would appear that it is anger or the “darker” passions that we need to bridle. There is no suggestion that we need bridle our love for fellow man, indeed, bridling the darker passions will allow that love of man to expand.

Shiblon is also exhorted to refrain from idleness. If we are to be walking the path of God, we cannot “walk” while standing still, and idleness indicates a lack of action or movement. Of course this does not preclude legitimate rest, but there is an understandable difference between rest and idleness.

Alma 38:13

13 Do not pray as the Zoramites do, for ye have seen that they pray to be heard of men, and to be praised for their wisdom.

Alma 38:14

14 Do not say: O God, I thank thee that we are better than our brethren; but rather say: O Lord, forgive my unworthiness, and remember my brethren in mercy—yea, acknowledge your unworthiness before God at all times.

Alma has a dual reference here. Clearly he is invoking the seminal experience among the Zoramites. He has already noted that it was a watershed experience for Shiblon, and now he refers to that experience to hammer home the gospel lesson he is teaching. He also reiterates the point about humility, and not boasting in one’s own strength by using this specific example of a people whose religious rebellion stemmed from precisely such self-pride and self-aggrandizement.

Alma 38:15

15 And may the Lord bless your soul, and receive you at the last day into his kingdom, to sit down in peace. Now go, my son, and teach the word unto this people. Be sober. My son, farewell.

Alma gives Shiblon his final blessing. It is a wonderful blessing for a faithful son.

Textual: This is the end of the chapter in the 1830 edition. Following one of Mormon’s models for chapter endings, we have a new chapter because the discoursing pair changes. Even though Alma is still the speaker, the separateness of the blessings is retained in the separateness of the chapter structures.