Category: Alma

Alma 16:1-3, 9-11, LeGrand Baker, Cost of disobedience

1  And it came to pass in the eleventh year of the reign of the judges over the people of Nephi, on the fifth day of the second month, there having been much peace in the land of Zarahemla, there having been no wars nor contentions for a certain number of years, even until the fifth day of the second month in the eleventh year, there was a cry of war heard throughout the land.
2  For behold, the armies of the Lamanites had come in upon the wilderness side, into the borders of the land, even into the city of Ammonihah, and began to slay the people and destroy the city.
3  And now it came to pass, before the Nephites could raise a sufficient army to drive them out of the land, they had destroyed the people who were in the city of Ammonihah, and also some around the borders of Noah, and taken others captive into the wilderness.

….

9  And thus ended the eleventh year of the judges, the Lamanites having been driven out of the land, and the people of Ammonihah were destroyed; yea, every living soul of the Ammonihahites was destroyed, and also their great city, which they said God could not destroy, because of its greatness.
10  But behold, in one day it was left desolate; and the carcasses were mangled by dogs and wild beasts of the wilderness.
11  Nevertheless, after many days their dead bodies were heaped up upon the face of the earth, and they were covered with a shallow covering. And now so great was the scent thereof that the people did not go in to possess the land of Ammonihah for many years. And it was called Desolation of Nehors; for they were of the profession of Nehor, who were slain; and their lands remained desolate.

It is easy to read this story in the same way the Old Testament authors and editors would have interpreted it. That is the Lord was angry with the people of Ammonihah and sent the Lamanites to execute his judgement upon them. But, notwithstanding what those editors repeatedly included in their work, I don’t think God does that sort of thing. So in my mind I have created a different scenario.

God moves through time like you and I move through space. We can go there and come back again. God knew that the Lamanites would come as surely as if they had already done it. So he sent his prophets to warn the people. If they had listened to the prophets they could have been prepared for the Lamanite onslaught.

But instead, the Ammonihahites drove out those who would listen (coincidentally saving them from the Lamanites), and stole their property. Thus making both their own lives and the property forfeit for their refusal to listen.

I like that version better because it is more compatible with God’s kindness, and doesn’t try to make him uncharacteristicly vindictive.

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When I sent this to Bruce for his OK, he responded, “I like your insight and perspective here. Someday I’d like to hear why you think the OT prophets took such a dim view of God’s love.”

It seems to me that if Bruce has that question, others may also. So I’ll tell you how I answered him. I wrote,

Most of the Old Testament was written after the Babylonian captivity when the Jewish religion was being modified to fit better with the Persian religion. When the editors of the books of Moses, and the authors of Joshua, Judges, King, Chronicles, etc., wrote, they and blamed everything bad in their history on either the king or on God. The prophets didn’t do that, even though modern scholars think they did. For example, when Isaiah says “The Lord hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God (Isaiah 52:10),” both Jewish and Christian scholars think of military action, but whenever it’s quoted in the Book of Mormon, Isaiah is talking about the temple (as in 3 Nephi 20).

Alma 15:18 , LeGrand Baker, the integrity of Amulek

Alma 15 is the winding up scene of the story that began in chapter 8 when Alma first went into the city of Ammonihah. Its surface text is the powerful story of Zeezrom’s repentance, and with that story comes the assurance that repentance is not only possible, but necessary for happiness and salvation.

There is another story that can be followed through the text, but to which Mormon only alludes. It concludes,

18   Now as I said, Alma having seen all these things, therefore he took Amulek and came over to the land of Zarahemla, and took him to his own house, and did administer unto him in his tribulations, and strengthened him in the Lord. (Alma 15:18)

With the words that Alma took Amulek “to his own house, and did administer unto him,” we are brought back, with a jar, to a remembrance of who Amulek was, and what he had suffered in this very short time.

Amulek’s story is a contrast to Zeezrom’s. It is not about a man who had to repent, but about a man of unbending integrity.

We first met him when Alma was alone and hungry. We know that Amulek was a man of wealth and influence because later he would introduced himself by saying,

4  And behold, I am also a man of no small reputation among all those who know me; yea, and behold, I have many kindreds and friends, and I have also acquired much riches by the hand of my industry. (Alma 10:4)

An angel had told Amulek to find Alma and to nurture him. After the men met they forged a bond on friendship. The record tells us almost nothing about the development of their friendship, Mormon simply reports,

And Alma tarried many days with Amulek before he began to preach unto the people. (Alma 8:27)

During those days, with Alma’s tutelage, Amulek became completely conversant with the mysteries of godliness. His testimony to his belligerent neighbors, and his later explanation of the atonement teach us that he had a brilliant mind and profound understanding of the meaning of the Saviour’s sacrifice.

As we read the story, we discover several things that happened to those who believed, and we can understand that they also happened to Amulek personally. Even though the details of his story are different from theirs, many of the events were the same.

For example, the leaders of the mob (judges, lawyers, and professional religionists) were “angry with Alma and Amulek; and because they had testified so plainly against their wickedness, they sought to put them away privily” (Alma 14:3). That would have been a convenient way to get rid of them. It didn’t work, so they turned on the men who believed the words of the prophets. “They cast them out, and sent men to cast stones at them” (Alma 14:7-8).

We learn later that “cast them out” does not mean that they drove the believers from the town square, for we next hear of them as refugees in land of Sidom”(Alma 15:1).

Then the mob and their leaders did the unpardonable.

8  And they [the mob] brought their wives and children together, and whosoever believed or had been taught to believe in the word of God they caused that they should be cast into the fire; and they also brought forth their records which contained the holy scriptures, and cast them into the fire also, that they might be burned and destroyed by fire. (Alma 14:8)

The apostates had driven away the men and killed their families. This was clearly not only a violation of their persons, but it was also a confiscation of their property. That fact throws a vivid light on the motives of the apostates, but it also teaches us about what happened to Amulek.

He had described himself as a man of some wealth. Now he lost it all because he bore testimony of the divinity of Alma’s call. Furthermore, nothing suggests that his wife and children did not suffer the same fate as the others. Therefore, we may know that he not only watched as other innocent women and children were burned, but he watched as his own family was consumed by the fire.

10  And when Amulek saw the pains of the women and children who were consuming in the fire, he also was pained; and he said unto Alma: How can we witness this awful scene? Therefore let us stretch forth our hands, and exercise the power of God which is in us, and save them from the flames. (Alma 14:10)

After that, he was thrown into prison where he was humiliated, from which he was never intended to leave alive.

Amulek had born testimony with his mouth, with his property, with everything he loved, and with his own life. Surely one can find few more sterling examples of absolute integrity.

Mormon lets us know that, but does not dwell on its importance, for he has other purposes. Yet, at his conclusion he invites us to recognize Amulek’s integrity and the depth of his pain, but also the depth of Amulek’s newfound friendship with Alma. Mormon tells us all of that with the tender words,

18  Now as I said, Alma having seen all these things, therefore he took Amulek and came over to the land of Zarahemla, and took him to his own house, and did administer unto him in his tribulations, and strengthened him in the Lord. (Alma 15:18)

Alma 14:17-29, LeGrand Baker, Veil to darkness

17  And it came to pass that Alma and Amulek answered him nothing; and he smote them again, and delivered them to the officers to be cast into prison.
18 And when they had been cast into prison three days, there came many lawyers, and judges, and priests, and teachers, who were of the profession of Nehor; and they came in unto the prison to see them, and they questioned them about many words; but they answered them nothing.
19 And it came to pass that the judge stood before them, and said: Why do ye not answer the words of this people? Know ye not that I have power to deliver you up unto the flames? And he commanded them to speak; but they answered nothing.
20 And it came to pass that they departed and went their ways, but came again on the morrow; and the judge also smote them again on their cheeks. And many came forth also, and smote them, saying: Will ye stand again and judge this people, and condemn our law? If ye have such great power why do ye not deliver yourselves?
21 And many such things did they say unto them, gnashing their teeth upon them, and spitting upon them, and saying: How shall we look when we are damned?
22 And many such things, yea, all manner of such things did they say unto them; and thus they did mock them for many days. And they did withhold food from them that they might hunger, and water that they might thirst; and they also did take from them their clothes that they were naked; and thus they were bound with strong cords, and confined in prison.
23 And it came to pass after they had thus suffered for many days, (and it was on the twelfth day, in the tenth month, in the tenth year of the reign of the judges over the people of Nephi) that the chief judge over the land of Ammonihah and many of their teachers and their lawyers went in unto the prison where Alma and Amulek were bound with cords.
24 And the chief judge stood before them, and smote them again, and said unto them: If ye have the power of God deliver yourselves from these bands, and then we will believe that the Lord will destroy this people according to your words.
25 And it came to pass that they all went forth and smote them, saying the same words, even until the last; and when the last had spoken unto them the power of God was upon Alma and Amulek, and they rose and stood upon their feet.
26 And Alma cried, saying: How long shall we suffer these great afflictions, O Lord? O Lord, give us strength according to our faith which is in Christ, even unto deliverance. And they broke the cords with which they were bound; and when the people saw this, they began to flee, for the fear of destruction had come upon them.
27 And it came to pass that so great was their fear that they fell to the earth, and did not obtain the outer door of the prison; and the earth shook mightily, and the walls of the prison were rent in twain, so that they fell to the earth; and the chief judge, and the lawyers, and priests, and teachers, who smote upon Alma and Amulek, were slain by the fall thereof.
28 And Alma and Amulek came forth out of the prison, and they were not hurt; for the Lord had granted unto them power, according to their faith which was in Christ. And they straightway came forth out of the prison; and they were loosed from their bands; and the prison had fallen to the earth, and every soul within the walls thereof, save it were Alma and Amulek, was slain; and they straightway came forth into the city.
29 Now the people having heard a great noise came running together by multitudes to know the cause of it; and when they saw Alma and Amulek coming forth out of the prison, and the walls thereof had fallen to the earth, they were struck with great fear, and fled from the presence of Alma and Amulek even as a goat fleeth with her young from two lions; and thus they did flee from the presence of Alma and Amulek.

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I was frustrated when I read these verses this week because I couldn’t see the point in them. Mormon usually teaches a principle, often using someone else’s words or a sermon, then he illustrates its principles by telling a story. I couldn’t figure out what his point was in telling this story until I realized that the apostates had asked three times— and each time Alma refused to respond. I thought, “Wow, is that where he is going with this?” Then I began to read carefully, and was captivated with what I found.

These verses are another amazing evidence of Mormon’s ability as a story teller, and as a master of double speech—to write, as Nephi wrote, in the language of the world, but the learning of the Jews. As Mormon relates this narrative, he includes nothing that is unnecessary to the sub-text, and he leaves nothing out. Its context is still the confrontation reported in chapter 12, where Alma reminds his listeners of the way one may be redeemed—the steps that bring one into the presence of God. Now, Mormon illustrates in vivid prose what Jacob taught in 2 Nephi 9:41-42. In doing so, he follows the same pattern that is outlined in the 21^st Psalm. (If you are not familiar with those scriptures, this would be a good time to read them.)

The story, as Mormon tells it, is this:

The apostates approach the prophets three times, demanding that they respond and repeat their testimony. Their requests are not a prayer, but a challenge of authority. They mockingly asked, “If ye have such great power why do ye not deliver yourselves?” and “How shall we look when we are damned?” But the antagonists are beyond hearing, therefore, the prophets say nothing at all.

“And they did withhold food from them that they might hunger, and water that they might thirst.”

Similarly, these apostates were denying to themselves the promises of the fruit of the tree of life, and the waters of life. Therefore, they would hunger and thirst forever.

“ and they also did take from them their clothes that they were naked.” As the apostates had disrobed the prophets, as they had also disrobed themselves, and were left naked without the ennobling symbols of priesthood and kingship.

The apostates extended their hands to the prophets, but their hands were a symbol of their own damnation. “And the chief judge stood before them, and smote them again, and said unto them: If ye have the power of God deliver yourselves from these bands, and then we will believe that the Lord will destroy this people according to your words. And it came to pass that they all went forth and smote them, saying the same words, even until the last;”

In chapter 12, Alma had contrasted God’s eternal embrace with the chains of hell. The apostates had chosen to had imitated that damning embrace. Though it looked secure, it was rejected and overthrown by the prophets. “And thus they were bound with strong cords, and confined in prison….And Alma cried, saying: How long shall we suffer these great afflictions, O Lord? O Lord, give us strength according to our faith which is in Christ, even unto deliverance. And they broke the cords with which they were bound.”

The reality of the embrace was turned upon the apostates. The earth itself was repulsed by their wickedness, it testified of their eternal sorrow. The walls of the prison, like an ever-excluding veil, encompassed them in darkness and death. “And the earth shook mightily, and the walls of the prison were rent in twain, so that they fell to the earth; and the chief judge, and the lawyers, and priests, and teachers, who smote upon Alma and Amulek, were slain by the fall thereof.”

In telling this story, choosing only the details that he chose, and relating them in that order, Mormon drew a devastating and final contrast to the invitation of redemption that Alma had extended in chapter 12.

Alma 14:10-13, LeGrand Baker, Comfort: The power to transcend sorrow

Alma 14:10-13
10 And when Amulek saw the pains of the women and children who were consuming in the fire, he also was pained; and he said unto Alma: How can we witness this awful scene? Therefore let us stretch forth our hands, and exercise the power of God which is in us, and save them from the flames.
11 But Alma said unto him: The Spirit constraineth me that I must not stretch forth mine hand; for behold the Lord receiveth them up unto himself, in glory; and he doth suffer that they may do this thing, or that the people may do this thing unto them, according to the hardness of their hearts, that the judgments which he shall exercise upon them in his wrath may be just; and the blood of the innocent shall stand as a witness against them, yea, and cry mightily against them at the last day.
12 Now Amulek said unto Alma: Behold, perhaps they will burn us also.
13 And Alma said: Be it according to the will of the Lord. But, behold, our work is not finished; therefore they burn us not.

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These verses present an indelible contrast against the later picture of the Saviour blessing the little children.

My own sensitivities compel me to search about—not to discover the answer to the question “why,” for Alma gives us that answer. It is an eternal principle founded upon the eternal law of progression: If all the good guys were taken out of the reach of all the bad guys, one result would be that the bad guys could not be demonstrated to be bad, but another would be that the good could not be proven valiant.

The question I had struggled with was about “how.” It is one thing to submit the righteous to an unjust death, but it is quite another to let that death be a prolonged agony. My question presupposed that there must be an alleviation to their pain, and my desire was to discover it. It fact, that seems not at all difficult to do.

The Saviour explained,

51 Verily, verily, I say unto you, If a man keep my saying, he shall never see death.
52 Then said the Jews unto him, Now we know that thou hast a devil. Abraham is dead, and the prophets; and thou sayest, If a man keep my saying, he shall never taste of death.(John 8:46-55)

Many years later, he explained to the Prophet Joseph why it was so.

45 Thou shalt live together in love, insomuch that thou shalt weep for the loss of them that die, and more especially for those that have not hope of a glorious resurrection.
46 And it shall come to pass that those that die in me shall not taste of death, for it shall be sweet unto them;
47 And they that die not in me, wo unto them, for their death is bitter. (D&C 42:35-53)

Paul explained that dying without tasting the bitterness of death is a gift of the atonement. He said,

9 But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man. (Hebrews 2:9)

Brigham young explained the principle in very practical terms, just as one would expect Brigham to do.

Jesus says, “He that liveth and believeth in me shall never die.” His body may be laid away to rest for a short time, but he shall not taste of death. When his spirit is released from this mortal tabernacle, the body drops back to mother earth; but the spirit departs with an assurance that the body will not always remain in the dust. The body has merely fallen asleep for a while, to be again quickened and united with the spirit to live forever. (Journal of Discourses, 8:283.)

We find the word, “comfort” in the Old Testament in Isaiah 61 where it introduces the coronation ceremony, and where that passage is paraphrased in the Beatitudes where the Saviour said, “Blessed are all they who mourn, for they shall be comforted.

Comfort: The power to transcend sorrow.

In Isaiah 61:2, “comfort” is an important word whose meaning is difficult for us to capture because it has changed since the King James Version was translated. In 1622, when the English word was nearer in time to its Latin origins, the first definition of “comfort” meant just exactly what the Latin said: “with strength.” or to strengthen, to empower. “Comfort” still meant that in 1787 when the American Constitution was written, and treason was defined as “giving aid and comfort to the enemy.” (That did not mean it was treason to give the enemy an aspirin and a warm blanket. It meant that it is treason to empower an enemy.) The most extensive analysis of the Hebrew word is by Gary Anderson, who wrote,

This verb “to comfort” (n-h-m) does not connote a simple act of emotional identification. Comfort can imply either the symbolic action of assuming the state of mourning alongside the mourner, or it can have the nuance of bringing about the cessation of mourning. In grammatical terms, the former usage reflects a processual usage of the verb, while the latter usage would be resultative. {1}

He goes on to explain:

The latter usage, to bring about the cessation of mourning, is very common in prophetic oracles of deliverance. The famous exhortation of Isaiah 40:1, “Comfort, comfort, my people,” comes to mind immediately. As Westermann noted, the term conveys “God’s intervention to help and restore.” {2}

Anderson’s definition can account for the way the English translators used the word “comfort” to mean the bestowal of authority or power—an empowerment—and it also adds substantial depth to the meaning of the 23rd Psalm and other scriptures where “comfort” might be read as “to give consolation,” they might also be read as “to give power and authority, thus enabling one to transcend sorrow.”{3} There, comfort is associated with the symbols of priesthood and kingship. It reads,

Yea, though I walk through the valley of the shadow of death,
I will fear no evil: for thou art with me;
thy rod [a scepter, symbol of kingship]
and thy staff [a shepherd’s crook, symbol of priesthood]
they comfort me. (Psalms 23:4)

So the words say, “I am empowered by the symbols of kingship and priesthood.”

The Meaning of “Comforter.”

When one realizes that to comfort is to bestow the power to transcend sorrow, then one better understands the word “Comforter” as the source of that power.

15 If ye love me, keep my commandments.
16 And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever;
17 Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.
18 I will not leave you comfortless: I will come to you…..
25 These things have I spoken unto you, being yet present with you.
26 But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.
27 Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid. (John 14:15-18,25-27)

26 But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me:
27 And ye also shall bear witness, because ye have been with me from the beginning. (John 15:26-27)

In a letter to his son Moroni, Mormon wrote,

25 And the first fruits of repentance is baptism; and baptism cometh by faith unto the fulfilling the commandments; and the fulfilling the commandments bringeth remission of sins;
26 And the remission of sins bringeth meekness, and lowliness of heart; and because of meekness and lowliness of heart cometh the visitation of the Holy Ghost, which Comforter filleth with hope and perfect love, which love endureth by diligence unto prayer, until the end shall come, when all the saints shall dwell with God. (Moroni 8:25-26)

The Lord both expanded upon, and encapsulated that teaching, when he promised Edward Partridge,

2 And I will lay my hand upon you by the hand of my servant Sidney Rigdon, and you shall receive my Spirit, the Holy Ghost, even the Comforter, which shall teach you the peaceable things of the kingdom;(D&C 36:2)

He reiterated it again in a revelation through the Prophet Joseph to James Covill,

6 And this is my gospel—repentance and baptism by water, and then cometh the baptism of fire and the Holy Ghost, even the Comforter, which showeth all things, and teacheth the peaceable things of the kingdom. (D&C 39:6)

The theme here is empowerment with peace, just as it was many generations ago when the Lord spoke to Adam:

1 Therefore it is given to abide in you; the record of heaven; the Comforter; the peaceable things of immortal glory; the truth of all things; that which quickeneth all things, which maketh alive all things; that which knoweth all things, and hath all power according to wisdom, mercy, truth, justice, and judgment. (Moses 6:61)

Which brings us back to our beginning, where the Saviour said,

26 But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.
27 Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid. (John 14:26-27)

Enoch’s famous question to the Lord is very relevant here:

29 And Enoch said unto the Lord: How is it that thou canst weep, seeing thou art holy, and from all eternity to all eternity?

The Lord’s response was different from what one might expect. He did not weep for those who were sinned against, but for those who sinned. He explained,

37 But behold, their sins shall be upon the heads of their fathers; Satan shall be their father, and misery shall be their doom; and the whole heavens shall weep over them, even all the workmanship of mine hands; wherefore should not the heavens weep, seeing these shall suffer? (Moses 7:28-37)

When I read this story of the burning of women and children, the only way I can wrap my mind around that incident is to combine these two ideas: The righteous shall not taste death, and the Comforter—the Empowerer—administers peace.

I would like to show you three examples of death that is triumph. The first is about Stephen.

54 When they heard these things, they were cut to the heart, and they gnashed on him with their teeth.
55 But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God,
56 And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God.
57 Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord,
58 And cast him out of the city, and stoned him: and the witnesses laid down their clothes at a young man’s feet, whose name was Saul.
59 And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit.
60 And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep. (Acts 7:54-60.)

Beginning with verse 55 and continuing until “he fell asleep,” Stephen was no longer in linear time or profane space. Rather, as I understand it, his spirit was in sacred time and sacred space—no doubt aware of the events that were killing his mortal body, and perhaps even of its agony—but the power of his spirit transcended those events and while his body may have responded to the pain, his soul—the real him—felt only sorrow for those who were hurting him.

The deaths of the Prophet Joseph and his brother Hyrum are another example. John Taylor, who was in the jail with Joseph and Hyrum wrote the account published in the Doctrine and Covenants, Section 135.

1 To seal the testimony of this book and the Book of Mormon, we announce the martyrdom of Joseph Smith the Prophet, and Hyrum Smith the Patriarch. They were shot in Carthage jail, on the 27th of June, 1844, about five o’clock p.m., by an armed mob—painted black—of from 150 to 200 persons. Hyrum was shot first and fell calmly, exclaiming: I am a dead man! Joseph leaped from the window, and was shot dead in the attempt, exclaiming: O Lord my God! They were both shot after they were dead, in a brutal manner, and both received four balls. (D&C 135:1)

Some historians have made a great deal out of Joseph’s final words. Because they are the beginning of the Masonic cry for help, they claim this was Joseph’s last-ditch attempt to save his own life. But that notion is contrary to his nature. Many of those involved in his death belonged to the Masons, but there is little contemporary evidence that it was a factor in the murder.

An entirely different explanation for Joseph’s last words is this: As Brigham Young died, his last words were, “Joseph, Joseph, Joseph.” This sounds like a greeting to his dearest friend whom he recognized had come to meet him. Joseph similarly spoke a greeting: “O Lord, My God”—to his dearest friend who had come to meet him. Their friend, John Taylor, described their murders as “brutal,” and they certainly were. But there is no since of feeling the brutality in the last words spoken by either man.

The final example is very personal and sacred to me and to our family. It was written yesterday, at my request, by my favorite Baker cousin, Cheryl Rode. Her father is my Dad’s youngest brother. Daddy was one of those who came to usher her Dad home. Which means, Cheryl was the last person in this world to see my Dad.

The conclusion, if we need a conclusion, is this: Notwithstanding the horror of the situation, I believe that within the flames, there was peace, and that Alma sensed that peace even though the perpetrators of the deed never would.

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FOOTNOTES

{1} Gary A. Anderson, A Time to Mourn, A Time to Dance, The Expression of Grief and Joy in Israelite Religion (University Park, Pennsylvania, The Pennsylvania State University Press, 1991),84, fn. 74. Italics in the original.

{2} Anderson, A Time to Mourn, 84.

{3} Isaiah 40:1-2 is an example. The verses report an event at the Council where God (Elohim) speoke to the Council (the work ye is plural). If one reads “comfort” to mean empower through the coronation ceremony, the verses take on enormous power. The verses read:

1 Comfort ye, comfort ye my people, saith your God.
2 Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. (Isaiah 40:1-2)

Alma 14:6-7, LeGrand Baker, sin is apostasy against Self

6  And it came to pass that Zeezrom was astonished at the words which had been spoken; and he also knew concerning the blindness of the minds, which he had caused among the people by his lying words; and his soul began to be harrowed up under a consciousness of his own guilt; yea, he began to be encircled about by the pains of hell.
7  And it came to pass that he began to cry unto the people, saying: Behold, I am guilty, and these men are spotless before God. And he began to plead for them from that time forth; but they reviled him, saying: Art thou also possessed with the devil? And they spit upon him, and cast him out from among them, and also all those who believed in the words which had been spoken by Alma and Amulek; and they cast them out, and sent men to cast stones at them.
8  And they brought their wives and children together, and whosoever believed or had been taught to believe in the word of God they caused that they should be cast into the fire; and they also brought forth their records which contained the holy scriptures, and cast them into the fire also, that they might be burned and destroyed by fire.

Repentance is, and must be, commensurate with the sin. It must also be balanced on the scale of one’s prior knowledge of the seriousness of the sin. John Thompson has pointed out to me that in the Law of Moses, the sin offerings were to make an atonement for sins committed unawares, but there was no sacrifice or offering that made atonement for deliberate sins.

The whole system of salvation for the dead is founded upon the understanding that when one is unaware, one is not irrevocably guilty. But, as this story demonstrates, repentance from deliberate sin is more difficult, and more painful—but also not impossible. Sin is a violation of the law of one’s own being, and that law of self is defined and sustained for each of us by the light of Christ. Sin is an apostasy from what one is, against one’s on sense of right and wrong, and against the common decencies that are inherent in the innate human sense of fair play.

As is often the case, when an individual (or a culture) begins to apostatize from the directives of his own conscience, he also begins to apostatize—and to support the apostasy of others—from the principles of human dignity and decency. Thus, a moral apostasy often results in a political apostasy as well, just as had happened with these people.

The idea of the reality of a political apostasy was first introduced to me by this extraordinary statement by President Wilford Woodruff.

“I will here say, before closing, that two weeks before I left St. George, the spirits of the dead gathered around me, wanting to know why we did not redeem them. Said they, “You have had the use of the Endowment House for a number of years, and yet nothing has ever done for us. We laid the foundation of the government you now enjoy, and we never apostatized from it, but we remained true to it and were faithful to God.” These were the signers of the Declaration of Independence, and they waited on me for two days and two nights. I thought it very singular, that notwithstanding so much work had been done, and yet nothing had been done for them. The thought never entered my heart, form the fact, I suppose, that heretofore our minds were reaching after our more immediate friends and relatives. I straightway went into the baptismal font and called upon brother McCallister to baptize me for the signers of the Declaration of Independence, and fifty other eminent men, making one hundred in all, including John Wesley, Columbus, and others; I then baptized him for every President of the United States, except three; and when their cause is just, somebody will do the work for them.
“I have felt to rejoice exceedingly in this work of redeeming the dead. I do not wonder at President Young saying he felt moved upon to call upon the Latter-day Saints to hurry up the building of these Temples.” (Sunday, September 16, 1877, Journal of Discourses, 19:229)

The Founding Fathers believed that there is an innate sense of right and wrong that is the same in all people, and that the legitimate function of government is to make laws that are consistent with that universal sense of morality: to pass laws making wrong things illegal and to support things that are right. The Declaration of Independence is a catalogue of what they believed were those correct principles, and the Constitution is the functional authority that enabled governmental righteousness.

We (both as individuals and as a society) would do well to maintain intact the standard from which the Founding Fathers refused to apostatize. They believed that no person or government has the right to violate the legitimate sense of self— the rights of life, liberty, and the pursuit happiness—of any other human being.

In that regard, these verses in Alma contain another warning that is also relevant to us in our time. Not everything that one’s dominant culture defines as sin is actually a violation of eternal principle. In this story, as is true in many human cultures, people defined good as evil, and evil as good. In our time, we would do well to be watchful that we do not expend our energy fighting against “sin” that is only identified as sin by our culture, but is not a sin in the eyes of God.

Alma 14:1-5, 8-9, 14-16, LeGrand Baker, The Contrast between Good and Evil

1 And it came to pass after he had made an end of speaking unto the people many of them did believe on his words, and began to repent, and to search the scriptures.
2 But the more part of them were desirous that they might destroy Alma and Amulek; for they were angry with Alma, because of the plainness of his words unto Zeezrom; and they also said that Amulek had lied unto them, and had reviled against their law and also against their lawyers and judges.
3 And they were also angry with Alma and Amulek; and because they had testified so plainly against their wickedness, they sought to put them away privily.
4 But it came to pass that they did not; but they took them and bound them with strong cords, and took them before the chief judge of the land.
5 And the people went forth and witnessed against them—testifying that they had reviled against the law, and their lawyers and judges of the land, and also of all the people that were in the land; and also testified that there was but one God, and that he should send his Son among the people, but he should not save them; and many such things did the people testify against Alma and Amulek. Now this was done before the chief judge of the land.

…………

8 And they brought their wives and children together, and whosoever believed or had been taught to believe in the word of God they caused that they should be cast into the fire; and they also brought forth their records which contained the holy scriptures, and cast them into the fire also, that they might be burned and destroyed by fire.
9 And it came to pass that they took Alma and Amulek, and carried them forth to the place of martyrdom, that they might witness the destruction of those who were consumed by fire.

………………..

14 Now it came to pass that when the bodies of those who had been cast into the fire were consumed, and also the records which were cast in with them, the chief judge of the land came and stood before Alma and Amulek, as they were bound; and he smote them with his hand upon their cheeks, and said unto them: After what ye have seen, will ye preach again unto this people, that they shall be cast into a lake of fire and brimstone?
15 Behold, ye see that ye had not power to save those who had been cast into the fire; neither has God saved them because they were of thy faith. And the judge smote them again upon their cheeks, and asked: What say ye for yourselves?
16 Now this judge was after the order and faith of Nehor, who slew Gideon. (Alma 14:1-5, 8-9, 14-16-29)

There is an instructive pattern in Mormon’s writings that helps us understand his intent. That is, he frequently gives us a sermon by one of the Nephite prophets, then follows that by telling a story that expands upon, or illustrates his point. Alma 14 is an example of that pattern. In that chapter, he gives us a vivid conclusion to what Alma has been teaching.

Throughout chapters 12 and 13, Alma taught, in ever expanding examples, the contrast between good and evil. Chapter 12 focuses on the invitation we must accept in order to come into the presence of God, contrasted with the with the consequences of our refusing to accept that invitation. Chapter 13 begins at the Council in Heaven and shows the responsibilities of its members to help others. He contrasts the noble and great ones with those who were not in the Council, and shows that the differences were entirely of their own making.

4 And thus they have been called to this holy calling on account of their faith, while others would reject the Spirit of God on account of the hardness of their hearts and blindness of their minds, while, if it had not been for this they might have had as great privilege as their brethren.
5 Or in fine, in the first place they were on the same standing with their brethren; thus this holy calling being prepared from the foundation of the world for such as would not harden their hearts, being in and through the atonement of the Only Begotten Son, who was prepared—

Alma then calls our attention to the earthly attributes of those who had the priesthood at the Council. He does this by discussing the reign and accomplishments of Melchizedek who was both king and high priest. However, Alma does not contrast that with those in this world who reject the principles of salvation and seek to become a law unto themselves (that is, they reject the law that is the Saviour’s gospel, and seek to find some sort of supremacy some other way).

It is Mormon who presents the contrasting example by showing the arguments and methods used by the apostates to subdue and discredit the prophets. Their actions demonstrate what the Saviour explained to Nicodemus, “For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved.” (John 3:20) Mormon gives us a vivid example of those who do not want their deeds exposed to the light. He tells us, “they were also angry with Alma and Amulek; and because they had testified so plainly against their wickedness…”

Their accusations against the prophets were consistent with their sidestepping the matter of their own apostasy. Those who had been challenged misrepresented the prophets’ words, “testifying that they had reviled against the law, and their lawyers and judges of the land, and also of all the people that were in the land; and also testified that there was but one God, and that he should send his Son among the people, but he should not save them”

Then they did the most heinous thing of all. They sought to prove Alma and Amulek were not true prophets by showing they did not have power to protect other people, or themselves. To do that, they drove the believing men from their homes and property, and “brought their wives and children together, and whosoever believed or had been taught to believe in the word of God they caused that they should be cast into the fire; and they also brought forth their records which contained the holy scriptures, and cast them into the fire also.”

Finally they turned on the prophets themselves. The chief judge “smote them with his hand upon their cheeks, and said unto them: After what ye have seen, will ye preach again unto this people, that they shall be cast into a lake of fire and brimstone?”

By telling this story, Mormon has drawn a sharp contrast between the righteousness of Melchizedek and the evil of Alma’s adversaries, showing that evil to be functionally extreme, but conceptually typical.

– – – – – – – – – – – – – – – – – – –

In chapters 12-14, Alma and Mormon also introduced us to the answers to some of human philosophy’s most perplexing questions: What is the origin of evil? and why does God permit it?

Alma’s profound assurance in chapter 13 is one key to those answers: “in the first place they were on the same standing with their brethren.” The other key is in B. H. Robert’s discussion about the most fundamental characteristics of an intelligence. He wrote.

He is called an “intelligence;” and this I believe is descriptive of him. That is, intelligence is the entity’s chief characteristic. If this be a true deduction, then the entity must be self- conscious, and “others-conscious,” that is, lie must have the power to distinguish himself from other things-the “me” from the “not me.” He must have the power of deliberation, by which he sets over one thing against another; with power also to form a judgment that this or that is a better thing or state than this or that. Also there goes with this idea of intelligence a power of choosing one thing Instead of another, one state rather than another.{1}

Their key ideas are these: At the beginning of our cognizance we were on an equal standing, and could tell the difference between “me” and “not me.” That knowledge of the difference between “me” and “not me,” imposed upon us our the first and most eternal dilemma: “What is in my best interest and how do secure that objective?”

One possible answer was “It is my best interest to make ‘not me’ subservient to ‘me.” I can use him for my purposes, to gratify my desires, to bring about my own aggrandizement.” If that was the premise on which one built his existence, then he had incorporated into himself the seeds of the most fundamental evil.

If, on the other hand, one aspires to this purpose: “As light, truth, love, and live fuse to produce joy in me, so do they produce joy in others—and the most efficient way of obtaining that joy is to lift others and to be lifted by them, therefore, I will expend my energies to lift others.” If that is the answer by which one seeks to define one’s Self, then he has discovered the way by which he may achieve the ultimate good—which is also the way to achieve ultimate joy.

Those examples are the two extreme ends of the spectrum, the supremely good and the profoundly evil. At one end is celestial glory, with its three degrees of goodness and purity. At the other is the telestial glory with its multiple degrees of fading light and increased darkness. Somewhere in between are the “honorable” people of the world—the terrestrial who are neither full of contempt nor full of love, but are suspended in a kind of disregard—perhaps indifference to others—an unconcern that neither rises to the law of consecration, nor descends into hurtfulness.

Because the powers of the atonement enable us to repent and turn from what we seem to be just now, to what we strive to be, we have the agency to reject mistaken attitudes and actions, and to ultimately become precisely what we choose to become. Therefore, in the end, each of us will become the eternal product of our own making. Examples of the differences are all around us, and are clearly given in the scriptures. Satan epitomized the one extreme when he said “surely I will do it; wherefore give me thine honor. give me thy glory.” (Moses 4:1-3.) Cane brought it to the practicalities of this world.

32 And Cain went into the field, and Cain talked with Abel, his brother. And it came to pass that while they were in the field, Cain rose up against Abel, his brother, and slew him.
33 And Cain gloried in that which he had done, saying: I am free; surely the flocks of my brother falleth into my hands. (Moses 5:32-33)

In contrast, the Saviour epitomized the other end of the spectrum when he said, “and this is the gospel which I have given unto you—that I came into the world to do the will of my Father, because my Father sent me.” (3 Nephi 27:13)

Shortly before his death, Peter explained that principle in simple terms, illustrating how one make his calling and election sure:

5 And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge;
6 And to knowledge temperance; and to temperance patience; and to patience reverence for others; {2}
7 And to reverence brotherly love; {3} and to brotherly love charity. (2 Peter 1:1-11)

Similarly, not long before his death, Mormon taught the same principles to his friends. “Wherefore, cleave unto charity, which is the greatest of all,” (Moroni 7:46) And the Saviour summed it all up.

37 Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.
38 This is the first and great commandment.
39 And the second is like unto it, Thou shalt love thy neighbour as thyself. (Matthew 22:37-39)

– – – – – – – – – –

ENDNOTES

{1} B. H. Roberts, Seventy’s Course in Theology, Second Year (Salt Lake City, Skelton Publishing Co., 1908), 8-9. The following note appears on the title page: “Elder Roberts submitted the following paper to the First Presidency and a number of the Twelve Apostles, none of whom found anything objectionable in It, or contrary to the revealed word of God, and therefore favor its publication.-Editors.”

{2} The King James Version uses the word “godliness,” but the footnote in the LDS Bible suggests that “reverence” might be a more understandable term.

{3} In 2 Peter, the King James Version uses the phrase, “brotherly kindness,” but elsewhere the Greek word is translated as “brotherly love,” which is stronger than “brotherly kindness.”

Alma 13:14-19, LeGrand Baker, conclusion of the sermon

Alma now brings his instructions full circle. Earlier he had said, “Thus they become high priests forever (v.9).” He now gives the perfect example—not of one person—but of a whole society of people who succeeded in taking upon themselves “the high priesthood forever.” He said,

14   Yea, humble [same humility as above: acknowledging one’s own reality – that acknowledgment must of necessity require one’s having the tenacity to fulfill one’s assignment here.] yourselves even as the people in the days of Melchizedek, who was also a high priest after this same order which I have spoken [first at the Council, but later also in this world], who also took upon him the high priesthood forever [The first “forever” happened at (or again at) the Council, so this is apparently a reference to his taking upon him the high priesthood again in this world – that is, of his having fulfilled his assignment while he was in this world].

9   Thus [operative word, thereby or by this means] they become high priests forever [forever is a long way into the future if one begins at the Council], after the order of the Son [covenant king name], the Only Begotten [designation of heirship] of the Father, who [The Father] is without beginning of days or end of years, who is full of grace, equity, and truth. And thus it is. Amen.

15   And it was this same Melchizedek to whom Abraham paid tithes; yea, even our father Abraham paid tithes of one-tenth part of all he possessed.

16   Now these ordinances [He has just walked us through a whole series of ordinances as administered in a whole series of times] were given after this manner, that thereby the people [“man” in 93] might look forward on the Son of God, it being a type of his order, or it being his order, and this that they [“man”] might look forward to him for a remission of their sins, that they [“man”] might enter into the rest of the Lord. [One gets the same idea in Abraham: “We will go down…and we will prove them, to see it they will….” the Lord’s intent is to save everyone who will be saved, not, as Satan seems to have recommended, to create a system that only saves the members of the Council.]

17   Now this Melchizedek was a king over the land of Salem; and his people had waxed strong in iniquity and abomination; yea, they had all gone astray; they were full of all manner of wickedness;

18   But Melchizedek having exercised mighty faith [acting according to the covenants and in the tokens of the covenants], and received [on this earth] the office of the high priesthood according to the holy order of God, did preach repentance unto his people. And behold, they did repent; and Melchizedek did establish peace in the land in his days; therefore he was called the prince of peace [“peace” is the quality of love (Moroni 7). Melchizedek’s name/title was changed from “melchi-zeded” (king of temple things (Melchizedek priesthood is priesthood of sacral kingship and temple things) to a new name which is “prince of peace” – That same name is implied in the Beatitudes and in Moroni 7] for he was the king of Salem; and he did reign under his father [Melchizedek was Shem, who reigned under his father Noah; or, in the Beatitudes, he is a man of peace, and peacemakers are called the “children of God.”].

19   Now, there were many before him, and also there were many afterwards, but none were greater; therefore, of him they have more particularly made mention.

Alma 13:9, 14-19 – LeGrand Baker, “The high priesthood forever”

The reason we seem to be stuck in Alma 12 and 13 is because they are so many faceted that I, for one, can’t take them all in, in a single gulp.

In verse 14, Alma brings his instructions full circle. Earlier he had said,

9  Thus [operative word, thereby or by this means] they become high priests forever [forever is a long way into the future if one begins at the Council], after the order of the Son [covenant king name], the Only Begotten [designation of heirship] of the Father, who is without beginning of days or end of years, who is full of grace, equity, and truth. And thus it is. Amen. “Thus they become high priests forever (v.9).”

He now gives the perfect example of that—not of one person—but rather of a whole society of people who succeeded in taking upon themselves “the high priesthood forever.” He said,

14   Yea, humble yourselves

The same humility as above. That is, acknowledging one’s own reality – that acknowledgment must of necessity require one’s having the tenacity to fulfill one’s assignment here. Being true to the law of one’s own being. But at the same time it requires a reverence for the sacredness of another’s person and personality

even as the people in the days of Melchizedek, who was also a high priest after this same order which I have spoken,

[That is, he was a High Priest after the Order of the Son of God. Alma’s reference is apparently to the beginning of this portion of his sermon where that priesthood was given to the members of the Council in Heaven by the Father himself.]

who also took upon him the high priesthood forever

The first “forever” had happened at (or, again at) the Council. However, here it is apparently a reference to Melchizedek’s exercising the authorities of that priesthood again in this world. That is perfectly consistent with modern revelation where he learn:

45   For the word of the Lord is truth, and whatsoever is truth is light, and whatsoever is light is Spirit, even the Spirit of Jesus Christ.
46   And the Spirit giveth light to every man that cometh into the world; and the Spirit enlighteneth every man through the world, that hearkeneth to the voice of the Spirit.
47  And every one that hearkeneth to the voice of the Spirit cometh unto God, even the Father.
48  And the Father teacheth him of the covenant which he has renewed and confirmed upon you, which is confirmed upon you for your sakes, and not for your sakes only, but for the sake of the whole world.(D&C 84:45-48)

The words, “renewed and confirmed” imply that the priesthood given in this world is an affirmation of a premortal ordinance. Thus, Alma words apparently say that Melchizedek, in this world, was fulfilling the assignment he had received before he came here.]

15  And it was this same Melchizedek to whom Abraham paid tithes; yea, even our father Abraham paid tithes of one-tenth part of all he possessed.
16  Now these ordinances [He has just walked us through a whole series of ordinances as administered in a whole series of times] were given after this manner, that thereby the people might look forward on the Son of God, it being a type of his order, or it being his order, and this that they [all people] might look forward to him for a remission of their sins, that they might enter into the rest of the Lord.
17  Now this Melchizedek was a king over the land of Salem; and his people had waxed strong in iniquity and abomination; yea, they had all gone astray; they were full of all manner of wickedness;
18  But Melchizedek having exercised mighty faith … [acting according to the covenants and in the tokens of the covenants]

I presume that “faith” here, is the same as”faith” in the New Testament. That is, as Paul wrote,

Now faith [pistis is the Grek word he uses]is the substance of things hoped for, the evidence of things not seen. (Hebrews 11:1)

Paul’s definition of pistis is precisely correct. Pistis (translated as “faith”) is a two part covenant The covenant is, of course, between two people, but that is not what is meant. In this case the covenant itself has two parts. The first is “the substance of things hoped for.” That is, the object of the covenant. If I am selling, and you are buying, my horse, then the horse is the object (the substance) on your part and the money is the object (the substance) on my part. We shake hands to seal the deal. The handshake is “the evidence of things not seen.” That is, the evidence of the validity of the covenant. In the past, I have summed up that idea by saying that “faith is the tokens of the covenant—with “tokens” meaning both the object and the handshake. If Melchizedek exercised “mighty pistis” it probably means that the covenant was very far-reaching and that his actions (“evidence”)—in integrity—were energetic and contagious.]

18  But Melchizedek having exercised mighty faith [I think that means that he not only lived to his covenants, but he also claimed the blessings of doing so], and received the office of the high priesthood according to the holy order of God [At the beginning of the chapter, Alma said those who received that order of priesthood, first received it at the Council in Heaven. So this is a reference to its being renewed and confirmed upon him], did preach repentance unto his people. And behold, they did repent; and Melchizedek did establish peace [He was a “peacemaker”] in the land in his days; therefore he was called the prince of peace, for he was the king of Salem; and he did reign under his father.

19  Now, there were many before him, and also there were many afterwards, but none were greater; therefore, of him they have more particularly made mention.

Alma 13:14-19, LeGrand Baker, Priesthood after the Order of Melchizedek
(Alma 13:14-19)

14 Yea, humble yourselves even as the people in the days of Melchizedek, who was also a high priest after this same order which I have spoken, who also took upon him the high priesthood forever.
15 And it was this same Melchizedek to whom Abraham paid tithes; yea, even our father Abraham paid tithes of one-tenth part of all he possessed.
16 Now these ordinances were given after this manner, that thereby the people might look forward on the Son of God, it being a type of his order, or it being his order, and this that they might look forward to him for a remission of their sins, that they might enter into the rest of the Lord.
17 Now this Melchizedek was a king over the land of Salem; and his people had waxed strong in iniquity and abomination; yea, they had all gone astray; they were full of all manner of wickedness;
18 But Melchizedek having exercised mighty faith, and received the office of the high priesthood according to the holy order of God, did preach repentance unto his people. And behold, they did repent; and Melchizedek did establish peace in the land in his days; therefore he was called the prince of peace, for he was the king of Salem; and he did reign under his father.
19 Now, there were many before him, and also there were many afterwards, but none were greater; therefore, of him they have more particularly made mention. (Alma 13:14-19)

Today, rather than discuss what this says, I would like to discuss the significance of what it says. In all of our ancient scriptures there are only five references to the Melchizedek Priesthood. They are (1) in the explanation of Facsimile 2 in the Book of Abraham, (2) only in one Psalm in the Old Testament, (3) only in Hebrews in the New Testament, and (3) only in Alma 13 in the Book of Mormon. (5) In the Inspired Version, Joseph expands on the Genesis mention of Melchizedek, and on some of the statements by Paul in Hebrews.

The oldest is from the Prophet Joseph’s explanation of Facsimile No. 2 from the Book of Abraham. It reads,

Fig. 3. Is made to represent God, sitting upon his throne, clothed with power and authority; with a crown of eternal light upon his head; representing also the grand Key-words of the Holy Priesthood, as revealed to Adam in the Garden of Eden, as also to Seth, Noah, Melchizedek, Abraham, and all to whom the Priesthood was revealed.

The sequence of names given here is significant, in that it skips Shem, but includes Melchizedek. The significance is that there is other circumstantial evidence that Shem and Melchizedek are the same person, “Shem” being his given name, and “Melchizedek” being his new, royal king name. I shall discuss that evidence later.

Our Old Testament account of Abram’s dealing with Melchizedek does not mention priesthood. It says, simply,

18 And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God.
19 And he blessed him, and said, Blessed be Abram of the most high God, possessor of heaven and earth:
20 And blessed be the most high God, which hath delivered thine enemies into thy hand. And he gave him tithes of all. (Genesis 14:18-20)

The Joseph Smith translation of those verses contains much more detail about their relationship, including more detail about who Melchizedek was. It reads: (I have left out the verses that do not deal with Melchizedek or his priesthood.)

17 And Melchizedek, king of Salem, brought forth bread and wine; and he break bread and blest it; and he blest the wine, he being the priest of the most high God,
18 And he gave to Abram, and he blessed him, and said, Blessed Abram, thou art a man of the most high God, possessor of heaven and of earth;
19 And blessed is the name of the most high God, which hath delivered thine enemies into thine hand.
20 And Abram gave him tithes of all he had taken. ….

25 And Melchizedek lifted up his voice and blessed Abram.
26 Now Melchizedek was a man of faith, who wrought righteousness; and when a child he feared God, and stopped the mouths of lions, and quenched the violence of fire.
27 And thus, having been approved of God, he was ordained an high priest after the order of the covenant which God made with Enoch,
28 It being after the order of the son of God; which order came, not by man, nor the will of man; neither by father nor mother; neither by beginning of days nor end of years; but of God;
29 And it was delivered unto men by the calling of his own voice, according to his own will, unto as many as believed on his name.
30 For God having sworn unto Enoch and unto his seed with an oath by himself; that every one being ordained after this order and calling should have power, by faith, to break mountains, to divide the seas, to dry up waters, to turn them out of their course;
31 To put at defiance the armies of nations, to divide the earth, to break every band, to stand in the presence of God; to do all things according to his will, according to his command, subdue principalities and powers; and this by the will of the Son of God which was from before the foundation of the world.
32 And men having this faith, coming up unto this order of God, were translated and taken up into heaven.
33 And now, Melchizedek was a priest of this order; therefore he obtained peace in Salem, and was called the Prince of peace.
34 And his people wrought righteousness, and obtained heaven, and sought for the city of Enoch which God had before taken, separating it from the earth, having reserved it unto the latter days, or the end of the world;
35 And hath said, and sworn with an oath, that the heavens and the earth should come together; and the sons of God should be tried so as by fire.
36 And this Melchizedek, having thus established righteousness, was called the king of heaven by his people, or, in other words, the King of peace.
37 And he lifted up his voice, and he blessed Abram, being the high priest, and the keeper of the storehouse of God
38 Him whom God had appointed to receive tithes for the poor.
39 Wherefore, Abram paid unto him tithes of all that he had, of all the riches which he possessed, which God had given him more than that which he had need.
40 And it came to pass, that God blessed Abram, and gave unto him riches, and honor, and lands for an everlasting possession; according to the covenant which he had made, and according to the blessing wherewith Melchizedek had blessed him. (JST Genesis 14:17-40)

The only place in the King James Old Testament where the Melchizedek Priesthood is mentioned is in Psalms 110. The psalm was used as part of the ancient Israelite Feast of Tabernacles temple drama, and is spoken to the king. The first four verses read:

1 The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool.
2 The Lord shall send the rod [scepter] of thy strength out of Zion: rule thou in the midst of thine enemies.
3 Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth.
4 The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek. (Psalm 110:1-4)

(The Saviour quotes this in Matthew 22:41-46, Mark 12:35-37, and Luke20:41-44. Paul quotes it in Hebrews 1:13, and 10:12-14. The only change in the JST version of the 110th Psalm is in verse 6 where “places” is replaced by “streets.”)

The only place in the New Testament where the Melchizedek Priesthood is mentioned is in Hebrews. There Paul discusses its importance in some length. In chapter 5, Paul quotes the royal new name given to the king in Psalm 2 as a prophecy of the Saviour (Throughout the Feast of Tabernacles temple drama, the role fo the king often also foreshadowed the role of the Saviour):

So also Christ glorified not himself to be made an high priest; but he that said unto him, Thou art my Son, to day have I begotten thee. (Hebrews 5:5)

Then he quotes Psalm 110 the same way:

As he saith also in another place, Thou art a priest for ever after the order of Melchizedek. (Hebrews 5:6)

A few verses later, Paul again refers to the Saviour, when he adds:

9 And being made perfect, he became the author of eternal salvation unto all them that obey him;
10 Called of God a high priest after the order of Melchizedek. (Hebrews 5:9-10)

Chapters 5, 6, and 7 of Hebrews are about the power of the Saviour’s atonement, but throughout, Paul reenforces what he writes by references to the Melchizedek Priesthood, as here in chapters 6 and 7:

18 That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us:
19 Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil;
20 Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchizedek.
1 For this Melchizedek, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him;
2 To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace;
3 Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually. ((Hebrews 6:18-20; 7:1-3)

The Prophet Joseph corrected verse three, so that it reads:

3 For this Melchizedek was ordained a priest after the order of the Son of God, which order was without father, without mother, without descent, having neither beginning of days, nor end of life. And all those who are ordained unto this priesthood are made like unto the Son of God, abiding a priest continually. (JST Hebrews 7:3)

The rest of Paul’s discussion about the Saviour and the Priesthood after the order of Melchizedek centers on the argument that if the sacrifices performed by those of “the order of Aaron” were sufficient for salvation, then there would have been no need for the Melchizedek Priesthood.

Unlike Paul, who uses the Melchizedek Priesthood to explain the Saviour’s atonement, Alma uses his discussion to teach Zeezrom how the atonement, through the auspices of the priesthood, can enrich individual and community lives. He said to Zeezrom,

14 Yea, humble yourselves even as the people in the days of Melchizedek, who was also a high priest after this same order which I have spoken, who also took upon him the high priesthood forever.
15 And it was this same Melchizedek to whom Abraham paid tithes; yea, even our father Abraham paid tithes of one-tenth part of all he possessed.
16 Now these ordinances were given after this manner, that thereby the people might look forward on the Son of God, it being a type of his order, or it being his order, and this that they might look forward to him for a remission of their sins, that they might enter into the rest of the Lord.
17 Now this Melchizedek was a king over the land of Salem; and his people had waxed strong in iniquity and abomination; yea, they had all gone astray; they were full of all manner of wickedness;
18 But Melchizedek having exercised mighty faith, and received the office of the high priesthood according to the holy order of God, did preach repentance unto his people. And behold, they did repent; and Melchizedek did establish peace in the land in his days; therefore he was called the prince of peace, for he was the king of Salem; and he did reign under his father.
19 Now, there were many before him, and also there were many afterwards, but none were greater; therefore, of him they have more particularly made mention. (Alma 13:14-19)

It is significant to me that our ancient scriptures contain so few references to the Melchizedek Priesthood, even thought those same scriptures are replete with stories of men who spoke in ways, and performed ordinances and miracles for which the Melchizedek Priesthood was a necessary prerequisite. Their not mentioning the priesthood has caused some to believe that holders of the Melchizedek priesthood were almost as rare, anciently, as the written references to it. However, that apparent dichotomy becomes easier to understand when one notices how rarely, in histories of the LDS Church, and in the public sessions of General Conference, we find any mention of the Melchizedek priesthood by name. We are not bothered with that lack, because the priesthood is simply there. It powers, ordinances, and principles of conduct are the foundation upon which we build and conduct our lives. So we often talk about their importance, rather than about the priesthood itself. One wonders if that were not true also in the ancient world where the powers of Godliness were so richly manifested among the people.

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Alma 13:5-7, LeGrand Baker, Eternal Sweep of Covenant Responsibilities

Alma 13:5-7 
5  Or in fine, in the first place they were on the same standing with their brethren; thus this holy calling being prepared from the foundation of the world for such as would not harden their hearts, being in and through the atonement of the Only Begotten Son, who was prepared—
6   And thus being called by this holy calling, and ordained unto the high priesthood of the holy order of God, to teach his commandments unto the children of men, that they also might enter into his rest—
7   This high priesthood being after the order of his Son, which order was from the foundation of the world; or in other words, being without beginning of days or end of years, being prepared from eternity to all eternity, according to his foreknowledge of all things— (Alma 13:5-7)

Alma has just explained to Zeezrom about the priesthood responsibilities given to God’s “children” at the Council in Heaven. Then he turned his attention to those whom he called “the people.” These were those who, “in the first place,” had not chosen to enter God’s presence to be born as “children” among the noble and great ones, but whom the Lord also had great concern, and wishes to give them every opportunity in eternal progression.

5   Or in fine, in the first place [as intelligences] they [those who were not the noble and great ones] were on the same standing with their brethren [those who had already been born spirit children of our Father in Heaven]; thus this holy calling [the Melchizedek Priesthood] being prepared from the foundation of the world for such as would not harden their hearts [hardening one’s heart had just defined by Alma in chapter 12 as choosing not to know the mysteries of God], being [the priesthood] in and through the atonement of the Only Begotten Son, who was prepared—
6   And thus [the noble and great ones] being called by this holy calling, and ordained unto the high priesthood of the holy order of God, to teach his commandments unto the children of men, that they also might enter into his rest—

Here Alma appears to have taken a huge jump in time. and is now talking about a different assignment. In verse 1, he had said they were they had been ordained “to teach these things unto the people.” Now he says their assignment is to teach “the children of men.” Apparently he has moved Zeezrom’s mind from his premortal ordination to his present this-world responsibility.

7   This high priesthood being after the order of his Son, which order was from the foundation of the world; or in other words, being without beginning of days or end of years, being prepared from eternity to all eternity, according to his foreknowledge of all things—(Alma 13:5-7)

In light of what the Lord told the Prophet Joseph, the assignment made at the Council to teach the intelligences did not end there. But the responsibility extended into this world. The Lord said,

43   And I now give unto you a commandment to beware concerning yourselves, to give diligent heed to the words of eternal life.
44   For you shall live by every word that proceedeth forth from the mouth of God.
45   For the word of the Lord is truth, and whatsoever is truth is light, and whatsoever is light is Spirit, even the Spirit of Jesus Christ.
46   And the Spirit giveth light to every man that cometh into the world; and the Spirit enlighteneth every man through the world, that hearkeneth to the voice of the Spirit.
47   And every one that hearkeneth to the voice of the Spirit cometh unto God, even the Father.
48   And the Father teacheth him of the covenant [which was made at the Council] which [covenant] he [the Father] has renewed and confirmed upon you [so now the same covenant and its attendant responsibilities are “renewed and confirmed” in this world], which is confirmed upon you for your sakes, and not for your sakes only, but for the sake of the whole world. [Then he gives the same reason as was explained in Alma 13.]
49   And the whole world lieth in sin, and groaneth under darkness and under the bondage of sin.
50   And by this you may know they are under the bondage of sin, because they come not unto me. [The whole object of the gospel, the priesthood, the ordinances, and the people who are assigned to teach them is to teach people how to come to where the Saviour is– “to come unto me.” (D&C 84:43-50.)

Isaiah understood this principle very well. In his sode experience, after he was told his responsibility and that people wouldn’t listen to him anyway, he asked, “Lord, how long?” To which the Lord responded, “Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate.” In other words: we will keep trying until the opportunity has entirely passed. (2 Nephi 16 is a better version than Isaiah 6)

But Isaiah also said the same thing about us. 1 Nephi 20 is about the pre-mortal spirit world (Someone changed the Bible’s Isaiah 48 so it is no longer about that). So in the next chapter, when the next segment of Isaiah’s vision begins, we are in this world with the same responsibilities we had before. Isaiah sets the background of the problem.

1   And again: Hearken, O ye house of Israel [that is a missionary call], all ye that are broken off and are driven out because of the wickedness of the pastors of my people [needless to say, that bit isn’t in the Bible]; yea, all ye that are broken off, that are scattered abroad, who are of my people, O house of Israel. Listen, O isles, unto me [“me” is the missionary– it is you and I and all of us] and hearken ye people from far; the Lord hath called me [still you and I] from the womb [foreordination]; from the bowels of my mother hath he made mention of my name [there is always a new name associated with a new covenant].
2   And he hath made my mouth like a sharp sword [This is the power of the Priesthood. It is, as Paul wrote, “and the sword of the Spirit, which is the word of God”]; in the shadow of his hand hath he hid me [an ordination, God’s hands on our heads], and made me a polished shaft [an arrow was made smooth then polished with olive oil so it would not warp — thus an anointing]; in his quiver hath he hid me [the Saints are ordinary people, not easily distinguishable by the world];
3   And said unto me: Thou art my servant, O Israel, in whom I will be glorified.
4   Then I said, I have labored in vain [we remember the struggle we had in the premortal world, and think that has already made us tired.], I have spent my strength for naught and in vain; surely my judgment is with the Lord, and my work with my God.
5   And now, saith the Lord—that formed me from the womb that I should be his servant [another reference to foreordination], to bring Jacob again to him—though Israel be not gathered [“Jacob” is the name of the people before they receive the covenant name of “Israel”], yet shall I be glorious in the eyes of the Lord, and my God shall be my strength. [the Lord has given the assignment and he will enable us to fulfill it]
6   And he said: It is a light [neither heavy nor burdensome] thing that thou shouldst be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel [same idea of covenant name]. I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the ends of the earth. (1 Nephi 21:1-6)

My friend, Bob Patch, who taught religion for many years at BYU, once told me that this is considered by many scholars to be the most difficult part of the entire Old Testament to understand. But, Bob pointed out, for one who understands the restoration of the gospel, it is simply a way of identifying the time when the Prophet Joseph will restore all things. It is a time when Israel is not yet gathered, but when Israel will gather Israel, and also be a light to the gentiles, to ultimately bring salvation to all the ends of the earth.

So the first few verses in the chapter simply talk about our responsibility to assist Joseph in his work.The chapter goes on to describe the Prophet Joseph’s mission of restoring the gospel, the temple, and the tribes of Israel. It has to be in that order, because there would be no point in gathering Israel if there were no temples for them to gather to. Those verses begin,

7   Thus saith the Lord, the Redeemer of Israel, his Holy One, to him [the Prophet Joseph] whom man despiseth, to him whom the nations abhorreth, to servant of rulers: Kings [sacral kings]shall see and arise [one stands to make a covenant], princes [those anointed to become kings] also shall worship, because of the Lord that is faithful. [The Lord has kept his covenants]

Alma 13: 1-29, LeGrand Baker, the ultimate purpose of the priesthood ordinances.

As we approach the conclusion of Alma’s testimony to Zeezrom, when he is about to explain the power of his earthly priesthood, it seems to me that it would be good to review the sequence of ideas that have brought him this far. The chapter begins,

1a And again, my brethren, I would cite your minds forward [“as to the beginning of time” – OED] to the time when the Lord God gave these commandments unto his children [members of the Council];…(Alma 13:1)

“These commandments” are the ones he has just reviewed in chapter twelve. There he reminded Zeezrom of the covenants and ordinances of the Feast of Tabernacles temple drama which he concluded with this promise,

33 But God did call on men, in the name of his Son, (this being the plan of redemption which was laid) saying: If ye will repent and harden not your hearts, then will I have mercy upon you, through mine Only Begotten Son;
34 Therefore, whosoever repenteth, and hardeneth not his heart, he shall have claim on mercy through mine Only Begotten Son, unto a remission of his sins; and these shall enter into my rest. (Alma 12:33-34)

Chapter 13 continues with a discussion of the “manner” of their ordination to the priesthood, to show that its primary purpose is to instruct and prepare people to enter into the rest of the Lord. That theme continues throughout his testimony, beginning again in verse one:

1b …and I would that ye should remember that the Lord God ordained priests, after his holy order, which was after the order of his Son, to teach these things unto the people.
2 And those priests were ordained after the order of his Son, in a manner that thereby the people might know in what manner to look forward to his Son for redemption.
3 And this is the manner after which they were ordained—being called and prepared from the foundation of the world according to the foreknowledge of God, on account of their exceeding faith and good works… (Alma 13:1-3)

Alma explains the purpose of that ordination with the same words he concluded his review of ancient Israelite temple drama:

6 And thus being called by this holy calling, and ordained unto the high priesthood of the holy order of God, to teach his commandments unto the children of men, that they also might enter into his rest— (Alma 13:6)

Then Alma does a flashback to “the first place” and describes how these intelligences were chosen and ordained to be members of the Council in Heaven. After that, he returns again to the Council and sums up all he has just said:

8 Now they were ordained after this manner—being called with a holy calling, and ordained with a holy ordinance, and taking upon them the high priesthood of the holy order, which calling, and ordinance, and high priesthood, is without beginning or end—
9 Thus they become high priests forever, after the order of the Son, the Only Begotten of the Father, who is without beginning of days or end of years, who is full of grace, equity, and truth. And thus it is. Amen.(Alma 13:8-9)

With the “Amen,” it would appear that he creates a transition here, from the pre-mortal priesthood to the one established by God among his children on the earth. Again he emphasizes the purpose of the priesthood ordinances. First he extends this invitation:

12 Now they, after being sanctified by the Holy Ghost [an earthly ordinance?], having their garments made white, being pure and spotless before God, could not look upon sin save it were with abhorrence; and there were many, exceedingly great many, who were made pure and entered into the rest of the Lord their God.
13 And now, my brethren, I would that ye should humble yourselves before God, and bring forth fruit meet for repentance, that ye may also enter into that rest. (Alma 13:12- 13)

With the invitation, he explains the only way it can be done.

16 Now these ordinances were given after this manner, that thereby the people might look forward on the Son of God, it being a type of his order, or it being his order, and this that they might look forward to him for a remission of their sins, that they might enter into the rest of the Lord. (Alma 13:16)

Then he reiterates the invitation:

27 And now, my brethren, I wish from the inmost part of my heart, yea, with great anxiety even unto pain, that ye would hearken unto my words, and cast off your sins, and not procrastinate the day of your repentance;
28 But that ye would humble yourselves before the Lord, and call on his holy name, and watch and pray continually, that ye may not be tempted above that which ye can bear, and thus be led by the Holy Spirit, becoming humble, meek, submissive, patient, full of love and all long-suffering;
29 Having faith on the Lord; having a hope that ye shall receive eternal life; having the love of God always in your hearts, that ye may be lifted up at the last day and enter into his rest. (Alma 13:1-29)

There are three things that strike me as important about this sequence of scriptures. The first is that the Alma was using them as an argument, but was not teaching a new doctrine that Zeezrom had never heard before. That implies that the Nephites probably had a much greater understanding of these things than we typically give them credit for—perhaps they even had a more complete understanding than we do. The second is that the Feast of Tabernacles temple drama is much older than the Law of Moses. The fact that he was using Melchizedek as an example of the implementation of its teachings, suggests that Alma believed the principles of the drama were the key to Melchizedek’s success. The third is that the principles of the drama—perhaps even a version of the drama itself—predates our birth into this world by a very, very long time. That notion returns our minds again to a the Lord’s statement:

43 And I now give unto you a commandment to beware concerning yourselves, to give diligent heed to the words of eternal life.
44 For you shall live by every word that proceedeth forth from the mouth of God.
45 For the word of the Lord is truth, and whatsoever is truth is light, and whatsoever is light is Spirit, even the Spirit of Jesus Christ.
46 And the Spirit giveth light to every man that cometh into the world; and the Spirit enlighteneth every man through the world, that hearkeneth to the voice of the Spirit.
47 And every one that hearkeneth to the voice of the Spirit cometh unto God, even the Father.
48 And the Father teacheth him of the covenant which he has renewed and confirmed upon you, which is confirmed upon you for your sakes, and not for your sakes only, but for the sake of the whole world. (D&C 84:43-48 Italics added)

That is strikingly similar to the promise in the 25th Psalm, which was used as part of the ceremony of the ancient temple drama. It is a description of the “meek” whose children shall inherit the earth.

12 What man is he that feareth the Lord? him shall he teach in the way that he shall choose. 13 His soul shall dwell at ease; and his seed shall inherit the earth. [Enter into his rest. D&C 88:17-20]

14 The secret of the Lord is with them that fear him; and he will shew them his covenant. (Psalms 25:12-14 Italics added.)

“Secret” is the Hebrew sode, which is a review of the covenants one made in the Council in Heaven. The promise of the psalm is that if one is meek before the Lord, and walks in the way the Lord will show him, the Lord will show him the covenants he made at the Council, and help him to fulfill those covenants. That, it seems to me, is the promise and the challenge Alma was presenting to Zeezrom.