No accidents in the Book of Mormon
In Alma chapters 30 and 31, we learned about the “good” bad examples of two kinds of apostasy, the secular heresies of Korihor and the proud perversions of the Zoramites. We talked about how the truth can sometimes be best taught by “contraries,” meaning by opposites. It is no accident that these two chapters about false doctrines are followed with some of the most sublime chapters of true doctrine in the Book of Mormon and all of scripture. Mormon was certainly inspired to juxtapose these chapters next to each other for contrast and more powerful effect.
In the mouth of two or three witnesses shall every word be established. (D&C 6:28) As in Ammonihah, Alma and Amulek, faithful missionary companions, lock arms to jointly witness to the people of Antionum, both to the rich and proud and to the poor and humble, about humility, faith, prayer, the Savior, atonement and the importance of doing the will of the Lord. Unfortunately, only the poor and humble Zoramites were receptive to their message.
Their presentation was not just a random collection of doctrines and precepts. They had very carefully planned what they wanted to share. Missionaries spend a lot of time in companionship study and planning so they can be united with what they teach and how the message is presented. Alma and Amulek planned well. John Welch points out in his Notes for this week that their teachings form a sort of chiasmus. They each talk about the same basic doctrines, but in reverse order. This is how he worked it out:
Alma’s words in Alma 32–33 teach the following five main points:
1. The importance and blessings of being humble, even if it is a result of afflictions, mistreatment, and being cast out by others (32:6–16),
2. How true faith is obtained and its eternal fruit enjoyed (32:17–43),
3. The proper modes of prayer and worship, crying unto God in the wilderness and closet (33:2–11),
4. Believing on the Son of God (as taught by Zenos, Zenoch, and Moses) brings healing, not perishing, through the redemption of the Son of God that atones for their sins (33:12–21), and
5. The content of “the word” that should be planted in the heart (33:21–23).
Amulek’s second witness recapitulates and enhances these same points in the opposite order:
5. Admonishing them to “plant the word in your hearts” (34:4),
4. Believing in Christ, the Son of God, as testified by Zenos, Zenoch, and Moses (34:5–7), and how faith in Christ’s infinite atonement affords repentance and salvation (34:8–16),
3. The proper content of prayer, crying unto God in the wilderness and closet (34:17–26), as well as not turning away the needy (34:2–29),
2. Bringing forth fruit unto repentance and righteousness (34:30–36), and
1. Humbling yourself, worshipping God patiently in whatever place you may be (34:38), even if you are afflicted and cast out (34:39–41).
The intertextual dynamic of these two mutually reinforcing texts is marvelously and deeply impressive.
Amazing!
Alma Chapter 32
The Zoramite Mission
After receiving priesthood blessings from their leader Alma, the “dream team” of missionaries (Alma, Amulek, Zeezrom, Ammon, Aaron, Omni, Shiblon and Corianton) goes forth to teach the people of Antionum, the Zoramites. (Note that the Zoramites are no longer Nephites. They have separated themselves from the Nephites.) What did these missionaries do? They did what all faithful missionaries do. They did go forth and began to preach the word of God unto the people, entering into their synagogues, and into their houses; yea, and even they did preach the word in their streets. With the exception of Corianton’s escapades with Isabel, we don’t learn anything about the labors of any of the other brethren except Alma and Amulek. We assume they were also diligent in their labors and had some success among the Zoramites. All we learn is that after much labor among them, they began to have success among the poor class of people.
The poor of the Zoramites
Now, as Alma was teaching and speaking unto the people upon the hill Onidah, there came a great multitude unto him, … [many] of whom were poor in heart, because of their poverty as to the things of the world. The spokesman for this multitude pleads with Alma, What shall these my brethren do, for they are despised of all men because of their poverty, yea, and more especially by our priests; for they have cast us out of our synagogues which we have labored abundantly to build with our own hands; and they have cast us out because of our exceeding poverty; and we have no place to worship our God; and behold, what shall we do?
Alma responds, Do ye suppose that ye cannot worship God save it be in your synagogues only? … [and] that ye must not worship God only once in a week?
What is worship? It is more than just “going to church.” In this pandemic era, we’ve had to discover other meaningful ways to worship when we can’t attend Sunday church meetings, at least, not in the usual way. Millet & McConkie have some good observations on worship in their Commentary. See the endnotes.[1]
I suggest you take time to watch the Book of Mormon video for Alma 31-34. https://www.churchofjesuschrist.org/study/video/alma-31-34/2020-03-0700-alma-and-amulek-teach-about-faith-in-jesus-christ-alma-31-34-1080p
This video, like all the others, is well done! In it, you will see the poor of the Zoramites excluded from the Zoramite synagogue because of the way they are dressed. (Lori and I both wondered how the missionaries got in. They weren’t dressed much better!)
Edwin Markham wrote:
He drew a circle that shut me out -
Heretic, rebel, a thing to flout.
But love and I had the wit to win:
We drew a circle that took him in!
What kinds of circles do we draw? Are there people who might join with us in our wards and branches if we accepted them and took them in? But instead, do they feel shunned or left out because of their clothes, skin color, tattoos, hair style, education (or lack thereof) or for any other reason?
One of our daughters served a mission in the Houston, Texas, area. One couple they taught (and who were later baptized) admitted to the missionaries that the first time they came to church in their local Houston ward, they deliberately “dressed down” to see if they would be accepted. They were welcomed, fellowshipped and loved on their first visit. It made all the difference!
We only get one chance to accept people for who they are on our first encounter. As I’ve quoted before from Elder Maxwell (paraphrasing), “The gospel net gathers all kinds. And when they come, it is a ‘come as you are’ event.” We need to meet people, wherever they are, and draw circles which welcome them and help them see how the gospel is relevant for them and their lives. The priests in the Zoramite synagogues certainly missed the message!
Humility – preparation to hear the word
Alma turned him about and beheld that their afflictions had truly humbled them, and that they were in a preparation to hear the word. He says to them, I behold that ye are lowly in heart; and if so, blessed are ye.
Humility is the best preparation to hear the word of the Lord. Or, put another way, without humility, we will never be open to hearing the word of the Lord. In speaking of pride last week with reference to the Zoramites and their apostate, proud worship on the Rameumptom, I referred to the landmark address by Pres. Benson in which he said that pride is the “gateway sin” to all of the other sins. If that is true of pride, and I agree with Pres. Benson, then humility is the “gateway virtue” that opens the door to the other virtues in our lives. Without humility, we are not teachable and feel no need for change. With humility, we recognize the gap between who we are and who we can become with the Lord’s help and are willing to do whatever it takes to close that gap.
Alma tells these poor Zoramites that it is good that they were cast out of your synagogues because it has made them humble.
Because ye are compelled to be humble blessed are ye; for a man sometimes, if he is compelled to be humble, seeketh repentance; and now surely, whosoever repenteth shall find mercy; and he that findeth mercy and endureth to the end the same shall be saved.
Humility leads to a chain reaction of good things. Humility -> repentance -> mercy -> endure to the end -> salvation. Humility is the first step. But it’s even better, if we aren’t compelled to be humble by our circumstances (external forces.) Blessed are they who humble themselves without being compelled to be humble; or rather, in other words, blessed is he that believeth in the word of God. It is better to be internally motivated by our own righteous desires without compulsion to be humble.
One problem with humility is that, just when we finally overcome pride and become humble (How would I know?) and recognize our humility, i.e. when we become proud of how humble we are, we have lost the humility we seek. Humility is an elusive but essential key to spiritual progression.
Definition of faith
Alma goes on to teach the humble poor of the Zoramites about faith. He gives them a profound definition of faith:
And now as I said concerning faith—faith is not to have a perfect knowledge of things; therefore if ye have faith ye hope for things which are not seen, which are true.
Being inspired by the same source, Paul defined faith as Nowfaith is the substance of things hoped for, the evidence of things not seen. (Hebrews 11:1)
Notice some important aspects of faith:
It is not a perfect knowledge.
It is associated with hope.
It relates to things we can’t see.
It is founded on things that are true.
Stephen Nadauld, former member of the Seventy from 1991 to 1996, wrote a small but excellent book about faith titled Justified by Faith. In this book, he expanded the definition of faith in an interesting way. Building on the JST version of Hebrews 11:1, he gave this definition of faith:
Having faith is having or accepting the assurance of things hoped for, and having or accepting the evidence of things not seen.
Bro. Nadauld goes on to note that: Assurances may be both (1) mortal and (2) heavenly; and evidences may be both (1) macro and (2) micro. With these additions, he arrives at a more complete definition of faith than is found in either Hebrews or Alma:
Having faith is having or accepting mortal assurances and heavenly assurances of things hoped for, and having or accepting macroevidence and microevidence of things not seen.
Examples of “macroevidence” include God’s creations, the scriptures – especially the Book of Mormon - and events that demonstrate the hand of God. Examples of “microevidence” include spiritual experiences of others, such as prophets, and our own personal spiritual experiences.
He then goes on to expand “assurances” into mortal and heavenly sources of assurance. After doing so, his final definition of faith is:
Faith is having or accepting mortal assurances from priesthood [and other] leaders, family members, and friends, and heavenly assurances from the Holy Ghost, that Christ lived, atoned for our sins, was resurrected, and promises eternal life. Faith is accepting macroevidence of God in the form of his creations, the scriptures, and significant events, and microevidence in the form of personal spiritual experiences.
Very interesting! I think Alma would agree with this development of the definition of faith.
Millet & McConkie in their Commentary also have some excellent comments on faith. I’ll include them in the endnotes.[2]
Experiment upon the Word
Alma (and later Amulek) is going to tell these humble Zoramites that they can worship outside of the synagogue and that the object of their worship must be the Son of God. He admits to them that as I said concerning faith—that it was not a perfect knowledge—even so it is with my words. Ye cannot know of their surety at first, unto perfection, any more than faith is a perfect knowledge.
To help them develop faith and eventually knowledge, Alma is going to describe to them an experiment which they can perform. It is masterful!
If ye will awake and arouse your faculties, even to an experiment upon my words, and exercise a particle of faith, yea, even if ye can no more than desire to believe, let this desire work in you, even until ye believe in a manner that ye can give place for a portion of my words.
What is the word? The word is that salvation is in Christ. A little over 100 years after Alma, John will write, In the beginning was the Word, and the Word was with God, and the Word was God. (John 1:1). So faith “in the word” is actually faith in Christ Himself, the Word, not just in teachings about Him.
Alma invites the Zoramites to perform an experiment to find out if salvation truly is in Christ. Even if they only “desire to believe”, let that desire work within them. The experiment to test the truth of the seed is pretty simple. Plant the seed. Don’t cast it out by unbelief. If it grows, it is a good seed. How will you know that it is growing? If it be a true seed, or a good seed, … behold, it will begin to swell within your breasts; and when you feel these swelling motions, ye will begin to say within yourselves—It must needs be that this is a good seed, or that the word is good, for it beginneth to enlarge my soul; yea, it beginneth to enlighten my understanding, yea, it beginneth to be delicious to me.
Good gospel seeds cause us to have positive, warm, comforting, swelling, and peaceful feelings within. They feel good. They become “delicious.” Not only do we have good feelings, but our understanding, our mind, is enlightened and expanded. The Spirit speaks to us in our minds and in our hearts (see D&C 8).
Once we have these feelings, we know that the seed is good. We have tried the experiment. We no longer have to apply faith to try the experiment. We know. In this specific matter, because we tried the experiment and observed the result, we have perfect knowledge.
This experimental model can be applied in many areas of faith and testimony. For the outcast Zoramites, the question was whether salvation would be in Christ or if they should look for another. But we can use this model to test all gospel questions in our lives as we “grow up” unto the Lord. (D&C 109:15) We can use this model to test doctrinal questions, behavior challenges and current teachings of our leaders. We only need to have the humility and sufficient faith to plant the seed and then nourish it.
We must nourish the growing plant
But, if we want to enjoy the fruits of the seed, we must nourish it with great care, that it may get root, that it may grow up, and bring forth fruit unto us. And now behold, if [we] nourish it with much care it will get root, and grow up, and bring forth fruit.
On the other hand, if we neglect the tree, and take no thought for its nourishment, behold it will not get any root; and when the heat of the sun cometh and scorcheth it, because it hath no root it withers away, and ye pluck it up and cast it out.
We have seen this pattern too many times in new converts to the Church. They try the experiment by planting the gospel seed and it grows. The Book of Mormon, at least the part they have read, feels true. The church members are friendly. They feel good when they attend. The missionaries have a wonderful spirit. The seed is good and so they are baptized. But, if they don’t nourish the suckling plant, “when the heat of the sun” comes, and for sure it will – opposition from friends, family and others, anti-LDS information on the Internet, members and leaders who aren’t perfect, etc. – the newness wears off, their plant begins to wither and may die. If it does, they may later reshape their thinking and claim that the seed wasn’t good, but it was! The plant which sprouted just couldn’t grow without nourishment.
Unfortunately, this pattern can also be seen in young people as they move from the excitement and idealism of their teenage years to young and mid adult years. If they do not nourish the growing plant of faith and testimony, it will wither and may die. If it does, they will reframe the story and say that it never was true.
Even mature adults, if we let the cares of the world capture our attention and dominate our time and energy to the exclusion of matters of the Spirit, the plant of our testimony may begin to wither and wilt. We must nourish the living tree of faith and testimony all our lives!
Millet & McConkie have some insightful comments on spiritual growth in their Commentary for these verses. I’ll include them in the endnotes.[3]
The fruit of the tree
If we do nourish the tree as it beginneth to grow, by [our] faith with great diligence, and with patience, looking forward to the fruit thereof, it shall take root; and behold it shall be a tree springing up unto everlasting life.
Eventually, [we] shall pluck the fruit thereof, which is most precious, which is sweet above all that is sweet, and which is white above all that is white, yea, and pure above all that is pure; and [we] shall feast upon this fruit even until [we] are filled, that [we] hunger not, neither shall [we] thirst. Then, my brethren, [we] shall reap the rewards of [our] faith, and [our] diligence, and patience, and long-suffering, waiting for the tree to bring forth fruit unto [us].
The fruit of this tree is the same as the fruit of the Tree of Life which Lehi and Nephi saw in their visions. It represents the Love of God. In the words of Nephi, Yea, it is the love of God, which sheddeth itself abroad in the hearts of the children of men; wherefore, it is the most desirable above all things. And [the Spirit] spake unto me, saying: Yea, and the most joyous to the soul. (1 Nephi 11:22-23)
Alma Chapter 33
An appeal to past prophets
After learning about faith and the fruit of the tree, these humble Zoramites want to know whether they should believe in one God, … how they should plant the seed and in what manner they should begin to exercise their faith.
Alma now takes another direction and begins to teach them about Christ. In doing so, he quotes to them from two prophets, Zenos and Zenock, about whom we have no record. He must have been quoting from the Plates of Brass. (We learned about Zeno in Jacob 5 when we studied the allegory of the Olive Tree.)
Alma first turns to Zenos and quotes his words on prayer and worship. Thou art merciful, O God, for thou hast heard my prayer, even when I was in the wilderness. Zenos teaches that we can pray in our fields, in our houses and even in our closets. (Amulek will pick up on this in the next chapter.)
Zenos concludes with a testimony of the Savior. Thou didst hear me because of mine afflictions and my sincerity; and it is because of thy Son that thou hast been thus merciful unto me, therefore I will cry unto thee in all mine afflictions, for in thee is my joy; for thou hast turned thy judgments away from me, because of thy Son.
You have to wonder why Zenos is not in the Old Testament. Could it be because he clearly teaches the divine Sonship of the Savior and that He is separate from the Father? That those teachings have been lost (or taken) from the Bible contributes to the Trinitarian concept of God that developed after the death of the Apostles.[4]
Alma also quotes Zenock, another Old Testament prophet from the Plates of Brass of whom we have no record, who also testifies of Christ. Thou art angry, O Lord, with this people, because they will not understand thy mercies which thou hast bestowed upon them because of thy Son.
Finally, Alma turns to Moses and the episode of the fiery, flying serpents and the image on a pole that would save the people after they were bitten, if they would just look.
In conclusion to this part of his address, Alma encourages them to cast about your eyes and begin to believe in the Son of God, that he will come to redeem his people, and that he shall suffer and die to atone for their sins; and that he shall rise again from the dead, which shall bring to pass the resurrection, that all men shall stand before him, to be judged at the last and judgment day, according to their works.
This is the “word” which he invites them to the plant in their hearts and to try the experiment. His desire for them is that ye shall plant this word in your hearts, and as it beginneth to swell even so nourish it by your faith. And behold, it will become a tree, springing up in you unto everlasting life. And then may God grant unto you that your burdens may be light, through the joy of his Son.
If the humble, cast out Zoramites will begin to believe in the Savior, who will come in less than 100 years, they will feel and know that belief in Christ and His atonement is a good seed which leads to eternal life. And as they do so, their burdens, like those of the people of Alma’s father and of the Anti-Nephi-Lehi’s, will be made light “through the joy of His Son.”
The same promise is true for us. The Savior invites us, Come unto me and your souls shall live, and your redemption shall be perfected. (D&C 45:46)
Alma Chapter 34
Testimony of Amulek
Having delivered his powerful message, Alma sat down upon the ground, and Amulek arose and began to teach them. Amulek is amazing! We saw him in Ammonihah as he taught the people there. He has matured even more in gospel knowledge and in testimony. His teachings on prayer and the infinite atonement of Jesus Christ given to these humble Zoramites as recorded in this chapter are some of the most powerful on these subjects in all scripture. It’s pretty remarkable for a repentant less-active Church member! As I’ve written before, it’s easy to relate to Amulek. Not many of us will ever be an Alma, but we can all be like Amulek by humbling ourselves, following the prophet of our time as he did the prophet of his time and by putting our priorities in order. What a great example!
Amulek begins with his powerful testimony of Christ. 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.
He goes on to teach about the atonement of Jesus Christ in some of the most sublime and most often-quoted words about the atonement ever spoken.
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.
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.
There can be nothing which is short of an infinite atonement which will suffice for the sins of the world.
What is the atonement of Jesus Christ?
In September 2018, while we were serving as missionaries in England and Wales, the Europe Area presidency organized a “21-day Book of Mormon reading challenge.” Each day for 21 days, there was a question to be answered from the Book of Mormon. Each day, I wrote a response to the question and shared it with local members and missionaries on FaceBook. On day 7, the question was, “What is the atonement of Jesus Christ?” and the B of M reference was Alma 34:8-41. I’d like to share with you here what I wrote then about these verses and about the atonement of Jesus Christ.
The Book of Mormon is the "handbook" of the atonement of Jesus Christ! No other book, scripture or otherwise, teaches us as thoroughly and deeply the doctrines of the Atonement of Jesus Christ as does the Book of Mormon. Several of the prophets of the Book of Mormon contribute to our understanding of this profound and sacred doctrine. Their teachings on the Savior's atonement are like lovely pieces of a beautiful picture puzzle that fit perfectly together to help us understand this doctrine central to our theology. These verses in Alma 34 are some of the best in the whole Book of Mormon about the atonement of Christ. Interestingly, they are the words of Amulek, companion to Alma, the high priest. Amulek is a man who had not always been diligent in following the gospel but repented and became a strong advocate for the Messiah who would come. Amulek knew something about repentance and forgiveness through the atonement of Jesus Christ, so he knows whereof he speaks.
Pages, actually books, can and have been written in answer to the question for today, "What is the atonement of Jesus Christ?" One of the best of those books is The Infinite Atonement by Brother Tad Callister who [was then] serving as president of the Sunday School of the Church and is a former general authority Seventy. (Tad's mother and my mother are sisters, so he is my full cousin. He is about 3 months older than I, my closest age cousin. He is a wonderful man and a great scholar of the scriptures!) His book is an important contribution to our understanding of the atonement of Christ. I recommend it highly for those who are grounded in an understanding of the atonement from the scriptures, especially from the Book of Mormon.
In brief, the atonement of Jesus Christ is the sacred, infinite and eternal means by which all of the effects of the Fall of Man are overcome by the sacrifice of the infinite Son of God. His atonement conquers physical death through resurrection for all who have lived and will yet live on the earth. It also conquers spiritual death for all those who have faith and repent making it possible for them to return to the presence of God. Thus, through the atonement of Christ, we can become at one again with God our Heavenly Father. It accomplishes an at-one-ment of God with His sinful but repentant children.
The atonement of Christ not only conquers death, both physical and spiritual, but it overcomes all aspects of the Fall, including all of the weaknesses, shortcomings, disappointments and sorrows of mortality. It compensates for everything that is not fair in this life and sustains as we carry the burdens of our lives. (See Alma 7:11). Christ's atonement is for all of God's children who kept their First Estate and have come to this world or will yet come. It is wrought by the Father who "so loved the world that He gave His only begotten Son" (John 3:16) and by the Son who was the willing Lamb. (See Jacob 4:5). Though the atonement was originally conceived and proposed by our loving Father to bring His children home, it bears the name of His Beloved Son, Jesus Christ, who put the atonement into effect by His obedient sacrifice in Gethsemane and on the Cross. Thus, to refer to "the Atonement" without specifying that it is the "Atonement of Jesus Christ" is incomplete. In his general conference talk in April 2017, Pres. Nelson said:
"There is no amorphous entity called 'the Atonement' upon which we may call for succor, healing, forgiveness, or power. Jesus Christ is the source. Sacred terms such as Atonement and Resurrection describe what the Savior did, according to the Father’s plan, so that we may live with hope in this life and gain eternal life in the world to come. The Savior’s atoning sacrifice—the central act of all human history—is best understood and appreciated when we expressly and clearly connect it to Him."
Much more could be said about the atonement of Jesus Christ. It is a life-long quest to understand the many aspects of Christ's infinite atonement and to plumb the depths of the doctrines and insights attached thereto. I testify that Christ descended below all things (D&C 88:6) so that we won't have to and so that He can be with, comfort and strengthen us in every challenge and infirmity of life. Somehow, in His hours in Gethsemane, as an infinite being, time was suspended so that He could personally and intimately connect with each of us and there overcome for us and with us all of the effects of the Fall in our lives in order that, when we have faith in Him, continually repent, enter into a covenant relationship with Him through baptism and confirmation and maintain that covenant relationship by partaking of the sacrament weekly with a broken heart and contrite spirit, then His infinite atonement is personally effective in each of our lives and is sufficient to bring us home to our loving Father in Heaven and even to one day be as He is. God be thanked for the matchless gift of His divine Son and for His infinite atonement!
Amulek discourses on prayer
After teaching about the atonement, Amulek picks up where Alma was in teaching about prayer and uses language similar to that of Zenos, which Alma has already quoted. Amulek gives us profound advice and counsel about prayer:
Cry unto him for mercy; for he is mighty to save.
Humble yourselves, and continue in prayer unto him.
Cry unto him in your houses, yea, over all your household, …
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.
Ye must pour out your souls in your closets, and your secret places, and in your wilderness.
When you do not cry unto the Lord, let your hearts be full, drawn out in prayer unto him continually.
It sounds to me like we can and ought to pray about anything and everything of importance to us in our lives – our flocks, our crops, our households, for mercy, etc. Profound counsel!
May my heart be turned to pray
Several years ago, in preparation for a priesthood leadership opportunity, we had a family discussion about prayer. I was amazed at the insights and good advice from our children. Their input evolved into a document called “May My Heart be Turned to Pray”, a list of 14 suggestions to make our prayers more meaningful. If you’ll forgive me for quoting myself again in this blog post, I’d like to share that list with you. Here are the suggestions our family came up with. I hope they will be helpful to you: (And I hope the formatting will come out ok on your device.)
May My Heart Be Turned to Pray
· Pray more often.
o If you don’t pray regularly, pray at least once every day (morning or night).
o If you now pray once a day, pray twice a day (morning and night.)
o If you now pray twice or more a day, pray always.
· Pray longer.
o Pray as long as you usually do and then pray longer.
o Keep praying after you finish saying the usual things you say.
· Have a weekly special prayer
o Have a special prayer each week (i.e. on Sunday) when you can pray as long as you like.
o Reserve a special time and place for this prayer.
· Pray out loud.
o Find a secluded place for individual prayer on a regular basis and pray out loud.
· Pray with pen and paper in front of you
o Make notes during your prayer as you feel impressions and as you get answers. At the conclusion of your prayer,
o Write about your experience, i.e. impressions, thoughts, feelings, answers, insights, decisions, goals, etc.
· Pray for individuals by name.
o Personalize your prayers. Pray by name for family members, ministering families, missionaries, those in your Church stewardship, etc.
o Pray specifically for their needs and listen for promptings how you can help to meet them.
o Pray for opportunities to bless people’s lives, for the discernment to know what to do and how to do it.
· Say a “gratitude” prayer.
o Devote a special prayer to only “thanking” and no “asking.”
· Meditate and ponder.
o On occasion or even frequently, turn off the TV, cell phone and remove any other distraction while you exercise, drive the car, work at home, etc. Turn on your mind and heart.
o Talk with the Lord as you ponder. Listen for impressions. Think through problems and decisions to be made, and discuss them with the Lord.
· Pray as a family.
o Pray at least daily with the members of your family or others with whom you live.
· Pray as a couple.
o If married, pray at least daily with your spouse kneeling together and holding hands. Thank the Lord for each other and pray for your marriage.
· Open your heart to the Lord.
o Speak from your heart, not from some remote corner of your mind. Focus on the person with whom you are speaking.
o Don’t offend the Lord by mindlessly repeating phrases of no meaning to you or which are overused and trite.
o Let those who hear you pray out loud come to know your heart and your most tender feelings for the Lord.
o Make every prayer meaningful and sincere.
o Bear your testimony to the Lord in prayer. Affirm your faith in and love for Him, His Church and His prophets.
· Pray for your leaders.
o Pray for the Prophet.
o Pray for your bishop, stake president and sister leaders.
· Pray for missionary opportunities
o Pray for missionary opportunities with those you meet.
o Pray for the discernment to recognize those whose hearts are being prepared to receive the gospel and the humility and courage to approach them.
o Pray for the full-time missionaries who serve among you as well as those sent from your family and stake.
Don’t turn away the needy
As did King Benjamin, Amulek warns the Zoramites that, if we 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.
I thought these Zoramites were the “poor and the needy” that we so often pray for. And yet, Amulek tells these poor, humbled Zoramites that they, too, must care for others and impart of their substance, if they have any to spare, to those in need. Otherwise, their prayers are in vain. His counsel applies to us, as well.
Don’t procrastinate your repentance
Amulek concludes with an invitation to repent.
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.
Further he warns them, 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. … therefore, I beseech of you that ye do not procrastinate the day of your repentance until the end.
My understanding is that the “day of this life” is the day of the Second Estate, which includes the spirit world following this life. While we shouldn’t procrastinate our repentance until after death and we are told that repenting, especially overcoming the temptations of the flesh, is much harder in the world of spirits when we don’t have a physical body, nevertheless, repentance is possible in the spirit world. The day of this life is not over until resurrection and judgment. So for those who have loved ones who have passed into the spirit world without having been fully committed to the covenant path in this life, our hope is that they will have the opportunity to repent and move forward there. Only the Lord can judge if they have had sufficient opportunity in this life. I suspect most, if not all, who enter the spirit world incompletely prepared for the judgment will be given the chance to change. One thing I do know about the spirit world is that, if we leave this life with our covenants intact, the test is over. We will stay on the path there and will go on to our reward. It is a comforting thought. We don’t need to wonder or worry about our departed loved ones who were squarely on the covenant path when they left this life. They will stay on the path and make it home. What a comforting doctrine! (See also endnotes.[5])
Amulek’s final counsel to the Zoramites (and us)
Amulek closes his masterful discourse with a series of invitations:
Work out your salvation with fear before God,[6] …
No more deny the coming of Christ, …
Take upon you the name of Christ, …
Worship God, in whatsoever place ye may be in, …
Live in thanksgiving daily, for the many mercies and blessings which he doth bestow upon you.
Be watchful unto prayer continually, …
Have patience, …
Do not revile against those who do cast you out because of your exceeding poverty, lest ye become sinners like unto them; …
Have patience, and bear with those afflictions, …
Wonderful counsel! Great prophet!
Alma Chapter 35
Repentant Zoramites are cast out. Wicked Zoramites are angry.
Having delivered their gospel message, the missionaries return to the land of Jershon. The wicked Zoramites are angry. They were angry because of the word, for it did destroy their craft; therefore they would not hearken unto the words. After secretly learning of the desires of the people, those who were in favor of the words which had been spoken by Alma and his brethren were cast out of the land; and they were many; and they came over also into the land of Jershon.
The remaining wicked Zoramites were angry with the people of Ammon who were in Jershon. They sent over unto the people of Ammon desiring them that they should cast out of their land all those who came over from them into their land. But Alma and his brethren did minister unto them. … The people of Ammon did not fear their words; therefore they did not cast them out, but they did receive all the poor of the Zoramites that came over unto them; and they did nourish them, and did clothe them, and did give unto them lands for their inheritance; and they did administer unto them according to their wants.
The Zoramites join forces with the Lamanites and prepare to attack the land of Jershon, so the Nephites move the people of Ammon and the repentant Zoramites to the land of Melek. If you’ll look at the relational map (https://bom.byu.edu/download-bom-maps-in-hd/), you’ll see that Melek was much more strategically placed than Jershon to protect these pacifists from the invading Lamanites and Zoramites. We’ll read much more about the wars later. Alma, and Ammon, and their brethren, and also the two sons of Alma returned to the land of Zarahemla, after having been instruments in the hands of God of bringing many of the Zoramites to repentance. What a blessing to be instruments in the hands of God! Would that we all could be!
Nearing the end of Alma’s ministry
After returning from the Zoramite mission, Alma, being grieved for the iniquity of his people, … his heart was exceedingly sorrowful. Therefore, he caused that his sons should be gathered together, that he might give unto them every one his charge, separately, concerning the things pertaining unto righteousness. And we have an account of his commandments, which he gave unto them according to his own record.
The “charge” of Alma to each of his sons, Helaman, Shiblon and Corianton, referred to above, comprises the next seven chapters of the book of Alma and the next two weeks’ lessons in Come, Follow Me. After that, Alma will be with us for only two more chapters. Chapter 44 ends the writings of Alma on the Large Plates of Nephi. What a great prophet! We’ll say more about him before we say goodbye to this remarkable man.
Testimony
We haven’t covered a lot of history this week, but we’ve discussed profound doctrines – humility, faith, atonement of Jesus Christ, prayer, serving others, enduring to the end, etc. If only for these chapters of discourse by Alma and Amulek, the Book of Mormon would be a treasure!
I am so grateful for this sacred record. I know that it is true. And because I know that the Book of Mormon is true, I also know that all the holy scriptures are true, and that God does inspire men and call them to his holy work in this age and generation, as well as in generations of old; Thereby showing that he is the same God yesterday, today, and forever. (D&C 20:11-12)
I know that the Church of Jesus Christ of Latter-day Saints is Christ’s New Testament church restored. I know that Joseph Smith was God’s prophet to bring about the Restoration of the Gospel of Jesus Christ in this dispensation and that Russell M. Nelson is God’s prophet for today. I am deeply grateful for the blessings of the Restoration in my life and to live in this time when the fulness of the gospel and priesthood ordinances are on the earth.
Thanks for reading! Lord bless you all!
Richard
Endnotes
Pure worship, though enhanced by mood and atmosphere, is in reality a matter of the heart. Individuals worship God Almighty in spirit and in truth as they humble themselves before him, as they seek to know and abide by his will, as they ponder upon the glory in the wonders and beauty of his creations. “Deity is worshiped in prayer, song, sermon, and testimony; by the making of covenants, offering of sacrifices, performance of ordinances, and the participation in religious rituals and ceremonies; he is worshiped by man’s act of believing divine truths, by his being converted to them in their fulness; he may be worshiped in thought, word, and deed. But the most perfect of all worship comes from those who first believe the gospel, who then participate in its outward forms, and who finally keep the standards of personal righteousness that appertain to it.” (Bruce R. McConkie, Mormon Doctrine, p. 849.) We also worship Christ the Lord through emulation, through imitation, through seeking to be like him: through serving others and growing in spiritual graces until that perfect day when we are endowed by him with the fulness of the glory of the Father (see D&C 93:12–20). Millet & McConkie, Doctrinal Commentary on the Book of Mormon
Faith is a process, a divine process built upon knowledge and understanding of eternal verities as well as upon personal righteousness. One may possess a slight amount of faith—having but little understanding of the principles of the gospel and living but a portion of the gospel law; or one may possess that quality and kind of faith which Joseph Smith called “faith unto life and salvation.” We must remember that Alma is speaking to a people with little or no faith. They must be instructed simply and plainly, must build their knowledge and witness of truth slowly but surely. They do not know of the Christ, of the necessity for the ordinances, or of the gifts and graces which are the companions of the Saints. They must be nurtured slowly. For them, faith and knowledge are almost at opposite ends of a continuum.
On the other hand, to those who already possess enough faith to have come out of the world, to have believed in the Lord Jesus and accepted the words of his anointed servants—to such the process of faith is grander and more expansive. These come to understand the nature and kind of being that God is, and in so doing they come to appreciate that faith is a principle of power which characterizes the work of God. God has all knowledge. God has all faith. By virtue of his omniscience and his omnipotence he commands that things come to pass. By virtue of his perfect faith, this virtue and principle of power, he has absolute confidence that his word will be fulfilled and his command realized.
“In the eternal sense,” Elder Bruce R. McConkie has written, “because faith is the power of God himself, it embraces within its fold a knowledge of all things. This measure of faith, the faith by which the worlds are and were created and which sustains and upholds all things, is found only among resurrected persons. It is the faith of saved beings. But mortals are in process, through faith, of gaining eternal salvation. Their faith is based on a knowledge of the truth, within the meaning of Alma’s statement that ‘faith is not to have a perfect knowledge of things,’ but that men have faith when they ‘hope for things which are not seen, which are true.’ In this sense faith is both preceded and supplanted by knowledge, and when any person gains a perfect knowledge on any given matter, then as pertaining to that thing, he has faith no longer; or, rather, his faith is dormant; it has been supplanted by pure knowledge.” (New Witness, pp. 209–10.)
Millet & McConkie, Commentary
The spirit has the same need for nourishment as the physical body. Spiritual health requires the same attention to diet as does its physical counterpart. Many are sick or, to all intents and purposes, dead in the realm of spiritual things because their spirits have known no diet other than the mundane, the impure, the unholy. Others are spiritually anemic, having only nibbled at eternal truths and preferring to stuff their bellies with spiritual junk food. Still others, who have feasted upon the meat of the gospel, lack spiritual strength because they have not exercised or used the spiritual gifts that have been given them.
Spiritual strength, testimony, faith—none are the product of a moment; all must be nurtured, each comes quietly, almost imperceptibly. Impatience is characteristic of the spiritually immature. A mistake common to the spiritually inexperienced is the establishing of deadlines for the Lord. This is done by determining that they will submit themselves to a given ritual of spiritual activities for a specified period, by which time the Lord is to have manifest himself or his will to the prescribed degree. This would be something akin to a parent giving a child a goal to grow a given number of inches in a prescribed period, promising rewards if they succeed and punishments should they fail. A good seed properly nourished will bring forth a rich harvest, but the season of harvest is of the Lord’s choosing—it will come “in his own time, and in his own way, and according to his own will” (D&C 88:68). DCBM
No doctrine is more fundamental to true Christianity than that of the divine sonship of Christ. Nor has any doctrine been subject to more perversion and sophistry in the creeds of men than the relationship of the Son to the Father. On this matter the Old Testament is virtually silent, and the New Testament, without the aid of modern revelation, may be confusing. In the Old Testament there are many references to Christ’s birth, ministry, death, and resurrection, but few plain statements that he would be begotten of the Eternal Father and thus be his literal offspring. … It is, however, to the Book of Mormon that we turn to be taught this doctrine in plainness. In the present instance Alma quotes both Zenos and Zenock as teaching that the mercy of God is to be manifest through his Son.
We are also reminded that some six hundred years before the earthly advent of Jesus Christ, Nephi saw in vision his mother, Mary, bearing the divine child in her arms, and heard the angel declare him to be “the Son of the Eternal Father” (see 1 Nephi 11:13–21). Prophesying of the Savior’s birth, Alma the Younger described Mary as “a precious and chosen vessel, who shall be overshadowed and conceive by the power of the Holy Ghost, and bring forth a son, yea, even the Son of God” (Alma 7:10). Similarly, King Benjamin told his people that the “Lord Omnipotent” would come down from heaven and take upon himself a “tabernacle of clay.” “He shall be called Jesus Christ,” he said, “the Son of God, the Father of heaven and earth, the Creator of all things from the beginning; and his mother shall be called Mary.” (Mosiah 3:5–8.)
Millet & McConkie, Commentary
It is not to be understood from this verse that no labors are performed in the postmortal spirit world after physical death. The Church of the Lamb is organized there, the gospel is preached there to millions, and thus the work of the Lord goes forward on both sides of the veil. If, however, a person has enjoyed the privileges of gospel understanding but chooses in this life to deny or defy that light, to reject the truth and avoid the works of righteousness when he knows better, it becomes extremely difficult for him to turn around, to change directions at the time of death.
Elder Melvin J. Ballard explained that until a person “learns to overcome the flesh, his temper, his tongue, his disposition to indulge in the things God has forbidden, he cannot come into the celestial kingdom of God—he must overcome either in this life or in the life to come. But this life is the time in which men are to repent. Do not let any of us imagine that we can go down to the grave not having overcome the corruptions of the flesh and then lose in the grave all our sins and evil tendencies. They will be with us. They will be with the spirit when separated from the body. … The spirit only can repent and change, and then the battle has to go forward with the flesh afterwards. It is much easier to overcome and serve the Lord when both flesh and spirit are combined as one. … Every man and woman who is putting off until the next life the task of correcting and overcoming the weakness of the flesh are sentencing themselves to years of bondage, for no man or woman will come forth in the resurrection until they have completed their work, until they have overcome, until they have done as much as they can do.” (“The Three Degrees of Glory,” sermon delivered in Ogden, Utah, on 22 September 1922.)
Millet & McConkie, Commentary
In the strictest sense, no one can work out his own salvation. No person can create himself, resurrect himself, ransom himself from sin, or cleanse his own heart from the taints of the world. These are the actions of a God, of an infinite being. We can seek and ask and petition and supplicate. We can apply his blood, take his name, accept his enabling power, and acquire his nature, but we cannot save ourselves. The Saints of God seek above all things for the sanctifying powers of the Spirit in their lives. Through this process they have their hearts changed, and by means of that Spirit they are motivated to righteous works, the works of God. In that sense, Christ has begun to live in them (see Galatians 2:20). Thus Paul implored: “Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling.” And now note the Apostle’s words: “For it is God which worketh in you both to will and to do of his good pleasure.” (Philippians 2:12–13, italics added.)
Millet & McConkie, Commentary
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