Lesson 22
“Have
Ye Received His Image in Your Countenances?”
Alma
5-7
by
Bruce Satterfield
Elder
Dallin H. Oaks of the Quorum of the Twelve Apostles, concluded
a CES Fireside talk entitled, “Miracles,” by saying, “I have spoken
about miracles. I have given illustrations
of miracles in the Church as a whole and in many different circumstances
involving a few individuals or a crisis of weather or war. But
the greatest miracle is not in such things
as restoring sight to the blind, healing an illness, or even raising
the dead, since all of these restorations will happen, in any
event, in the Resurrection.” He then said, “Changing bodies or
protecting temples are miracles, but an even
greater miracle is a mighty change
of heart by a son or daughter of God (see Mosiah 5:2). . .
If of the right kind, this change opens the door to the process
of repentance that cleanses us to dwell in the presence of God.
It introduces the perspective and priorities that lead us to make
the choices that qualify us for eternal life, ‘the greatest of
all the gifts of God’ (D&C 14:7).”
[1]
The
miracle of spiritual rebirth is one of the major doctrinal topics
of the Book of Mormon. It is often referred to in principle and
story, including many accounts of those who underwent the process
of spiritual rebirth. But the Book of Mormon also teaches that
the effects of spiritual rebirth can be diminished or even lost!
This was first illustrated in Lehi’s dream by those who “caught
hold of the end of the rod of iron” and “press[ed] forward through
the mist of darkness” until they came and partook of the fruit
of the tree of life. Then, after being persecuted by those in
the great and spacious building, “they fell away into forbidden
paths and were lost” (1 Ne. 8:24-28).
This
condition prevailed among many in the days when Alma the younger
was the high priest and prophet of the Nephites. In a stirring
discourse to the church in Zarahemla, Alma asked, “And now behold,
I say unto you, my brethren, if ye have experienced a change of
heart, and if ye have felt to sing the song of redeeming love,
I would ask, can ye feel so now? (Alma 5:26; emphasis added).
This
discourse, recorded in Alma 5, was the first of several sermons
given by Alma in an attempt to thwart a tide of wickedness that
was engulfing the Nephites and spiritually destroying many members
of the Church. The focus of this study concerns the first two
sermons delivered by Alma and recorded in Alma 5-7. To understand
these sermons, it is essential that we understand the conditions
that brought many Nephites into the deplorable situation that
was causing them to wither and die spiritually. This will be
accomplished in two ways: (1) the doctrine detailing the war between
the natural and spiritual man; and (2) the rise of Nehorism among
the Nephites in the first years of Alma’s administration as high
priest. Having accomplished this, we will briefly examine two
discourses given by Alma and the important messages they contain.
The
Natural and Spiritual Man
“Man
is a dual being,” declared President David O. McKay, “he is human,
physical, of the earth, earthy, but he is, also, divine the offspring
of God.” [2] Understanding the difference between these two
realities is important.
King
Benjamin explained that the physical body or natural man “is an
enemy to God” (Mosiah 3:19). [3] “The natural man is actually at cross purposes
with God's plans,“ wrote Elder Neal A. Maxwell of the Quorum of
the Twelve. “The natural man really has different ends, seeks
different outcomes, marches to different drummers.”
[4] The Brother of Jared explained why this is so.
“Because of the fall,” he said, “our natures [i.e., natural man]
have become evil continually” (Ether 3:2). Consequently, Elder
Maxwell observed, “the natural man is rebellious and insists on
walking in his own way. He is childish instead of childlike.
The natural man also stubbornly seeks for happiness in iniquity.” [5]
On
the other hand, the spirit of man has an innate desire for things
higher than the natural passions and animal desires of the physical
body. President McKay taught: “We know that man is a dual being.
He is physical; he has his appetites, passions, desires, just
as any animal has; but he is also a spiritual being, and he knows
that to subdue the animal instincts is to achieve advancement
in the spiritual realm. A man who is subject to his physical
appetites and passions only, who denies any reality of a spirit,
is truly of the animal world. Man is a spiritual being, and
his real life is the spirit that inhabits his body. He is
a son of God, and he has within him that which will cause him
to yearn and to aspire to become dignified, as a son of God should
be dignified.”
[6]
Elder
Marion G. Romney, then a member of the Quorum of the Twelve Apostles,
made this important observation regarding spiritual man: “Man
is a dual being. He is composed of a spirit and a body. His
body came into being with his entrance into this world of mortality.
His spirit as an individual person was begotten unto God in the
spirit world. Through a long period of growth and development,
each person's spirit came to know God and spiritual things, including
the gospel, obedience to which is a prerequisite to attaining
eternal life.” He then asserted: “Men, however, enter mortality
spiritually blind. Never in this life do they recover memory
of pre‑mortal spiritual things. What they here learn of
them must be revealed anew.” [7]
With
the spirit’s innate propensity to do and be good and the natural
man’s desire for evil, the condition of man in mortality is dangerous
and precarious. In such a state, man will be constantly at conflict
within himself while in mortality. President Brigham Young spoke
of this in these words: “As I have told you, your spirit is continually
warring with the flesh; your spirit dictates one way, your flesh
suggests another, and this brings on the combat.”
[8]
One
of the purposes of mortality is for the spirit to learn to control
the natural man. Elder Bruce R. McConkie explained: “As we understand
the plan of salvation, we came into this sphere of existence for
two purposes. First: We came to gain this natural body, this
tangible body, this body which here in this life is a temporary
house for the eternal spirit, but which body we will receive back
again in immortality through the atoning sacrifice of Christ.
Second: We came here to see if we would have the spiritual integrity,
the devotion to righteousness, to overcome the world, to put off
the natural man, to bridle our passions, to curb and control the
appetites that are natural in this type of existence.”
[9]
How
is this accomplished? The Apostle John answered, “For whatsoever
is born of God overcometh the world” (1 John 5:4). Overcoming
the world is accomplished by putting off the natural man. And
the natural man is first conquered through process of spiritual
rebirth (see Mosiah 3:19).
However,
though one has initially put off the natural man through spiritual
rebirth, the contest between the natural and spiritual man is
not over! In one sense, the war has just begun. “When
we receive the Gospel,” Brigham Young stated, “a warfare commences
immediately...We have to fight continually, as it were, sword
in hand to make the spirit master of the tabernacle, or the flesh
subject to the law of the spirit.” [10] The “natural man,” Elder Maxwell
remarked, “will not go quietly or easily. And even when he is
put off, he has a way of hanging around, hoping to throw his saddle
on us once again.” [11] He further noted, “Time and again, the new self
is pitted against the stubborn old self. Sometimes, just when
at last we think the job is done, the old self reminds us that
he or she has not fully departed yet.”
[12] Consequently, Brigham Young
warned, “If this warfare is not diligently prosecuted, then the
law of sin prevails, and in consequence of this some apostatize
from the truth.“ [13]
Understanding
this truth is basic in any study of the Book of Alma. Though many
of the Nephites in the days of Alma had been spiritually born
again [14] , they soon began to give in to the natural man
desires. Thus many were losing the effect of their spiritual
rebirth and were in danger of apostatizing from the truth.
Nehorism
The
battle between the natural man and the spiritual man is an inward
battle. However, as in any struggle, strength plays an important
part of winning the conflict. The environment or surroundings
that we live in effects our strength. This is true in the war
between the natural and spiritual man. Both bodies derive strength
from their surroundings. The natural man is strengthened when
in an environment were the carnal desires of the flesh are promoted.
Likewise, the spiritual man is made stronger when in surroundings
that foster righteousness. What were the external influences
existing among the Nephites that strengthened the worldly desires
of the natural man, bringing them into a state of such wickedness
that Alma feared “the destruction of the people” (Alma 4:11)?
Part
of the answer can be found in the opening chapter of the Book
of Alma. This chapter tells the story of Nehor, an apostate Nephite
who established a religious order based on his own teachings mixed
with scripture. His teachings consisted of the following:
•
He taught that
the right to exercise the priesthood should be open to all and
that priests need not work but should be supported by the people.
(Alma 1:3)
•
He believed in
a supreme being. (Alma 1:4)
•
He taught that
since God had created all men he would also "redeem all men,"
for "in the end, all men should have eternal life."
(Alma 1:4)
•
This redemption
would not come through Jesus Christ but was free to all.
(Alma 21:4-8)
•
Consequently, there
was no need for repentance. (Alma 15:15; 21:6)
Nehor endeavored to enforce his teachings by the sword
(Alma 1:8-9). He killed "a man who belonged to the church
of God" because he opposed Nehor's apostate teachings. As
a result, Nehor was taken by the people to be judged by Alma.
After pleading his cause, he was found guilty of murder and "suffered
an ignominious death" (Alma 1:10-15). However, "this
did not put an end to the spreading of [Nehorism] through the
land" (Alma 1:16).
Nehor’s teachings are very appealing to the natural
man. Believing that everyone will be saved in the end meant that
giving into the natural passions, appetites, and desires of the
physical body is acceptable behavior. Therefore, Nehor was successful
among those "who loved the vain things of the world"
(Alma 1:16).
Having gathered a following, he established a church
that is variously referred to as "the profession of Nehor"
(Alma 14:18; 15:15; 16:11), "the order of Nehor" (Alma
24:29), and "the order of the Nehors" (Alma 21:4,28).
However, Alma plainly tells us that the order of Nehor was a priestcraft
(Alma 1:12). Nephi explained that priestcrafts "are that
men preach and set themselves up for a light unto the world, that
they may get gain and praise of the world; but they seek not the
welfare of Zion" (2 Nephi 26:29). True to this definition
the followers of Nehor continued "preaching false doctrines;
and this they did for the sake of riches and honor" (Alma
1:16).
Nehor and his followers soon exhibited all the characteristics
of those found in the great and spacious building of Lehi’s dream.
Note the following:
•
They were “lifted
up in the pride of [their] heart[s].” (Alma 1:6, 32)
•
They wore "very
costly apparel." (Alma 1:6,32).
•
They actively persecute
the members of the church. (Alma 1:19-20,32).
Their ridicule was effective. We are told that "the
hearts of many were hardened . . . and also many withdrew themselves"
from the church thus forfeiting the fruit of the tree of life
(Alma 1:24). Nevertheless, we are told that like those in Lehi's
dream who faithfully remained at the tree there were many of the
church of God who "were steadfast and immovable in keeping
the commandments of God" (Alma 1:25).
In direct contrast to the order of Nehor, Mormon described
those of the church as being humble. No one considered himself
better than anyone else. The priests labored for their own support.
Everyone shared "their substance, every man according to
that which he had." We are specifically told that they "did
not wear costly apparel, yet they were neat and comely" (Alma
1:26-27).
Coupling the carnal nature of man with the hedonistic
teachings of Nehor spelled disaster. Though Nehor himself was
put to death, Nehorism continued to spread both by name and by
influence throughout the land of the Nephites. Some areas, such
as the city of Ammonihah, made a wholesale adoption of the Nehoric
order. Other areas, like Zarahemla, bought into the beliefs and
practices of the order yet remained members of the church of God
by name. But some cities, like Gideon, rejected Nehorism outright!
Alma vs. Nehorism
Mormon recorded that eight years after Nehorism was
first introduced among the Nephites, the wickedness of the members
of the Church had become so great that “the church began to fail
in its progress.” Further, “Alma saw the wickedness of the church,
and he saw also that the example of the church began to lead those
who were unbelievers on from one piece of iniquity to another,
thus bringing on the destruction of the people” (Alma 4:10-11).
Something had to be done.
To check the spread of Nehorism and the effect it was
having upon the Church, Alma, who was both chief judge and high
priest, “delivered up the judgment‑seat to” a man named,
Nephihah, “and confined himself wholly to the high priesthood
of the holy order of God, to the testimony of the word, according
to the spirit of revelation and prophecy.” This he did “that
he himself might go forth among his people, or among the people
of Nephi, that he might preach the word of God unto them, to stir
them up in remembrance of their duty, and that he might pull down,
by the word of God, all the pride and craftiness and all the contentions
which were among his people, seeing no way that he might reclaim
them save it were in bearing down in pure testimony against them”
(Alma 4:19-20).
Mormon tells us that Alma began this special ministry
“first in the land of Zarahemla, and from thence throughout all
the land” (Alma 1:1). This mission lasted for several years.
He ministered to the church in Zarahemla–which appears to be the
headquarters of the Church among the Nephites–in the ninth year
of the reign of the judges (Alma 4:20; 8:1-2). That same year
he visited the church in Gideon (Alma 6:7-8). Following a brief
rest, Alma ministered to Melek (Alma 8:3-5) and then Ammonihah
(Alma 14:23)
[15] in the tenth year. By the fourteenth year he ventured
to Manti (Alma 16:12-17:1). While traveling to Manti, Alma met
the four sons of Mosiah who were returning from their mission
among the Lamanites. Finally, he ministered to the Nephites
in Zoram by the end of the seventeenth year (Alma 30:6 through
35:12). [16]
The Church in Zarahemla (Alma 5-6)
Alma found the church in Zarahemla in an “awful dilemma”
(Alma 7:3, 18). Dilemma, as defined in Noah Webster’s
1828 American Dictionary of the English Language, is “a
state of things in which evils or obstacles present themselves
on every side, and it is difficult to determine what course to
pursue.” Though the members of the Church in Zarahemla had not
gone as far as those in Ammonihah who had rejected the Church
and joined the order of Nehor, they had nonetheless succumb to
many Nehoric beliefs and practices (see Alma 5:37).
Alma gathered together the members of the Church in
Zarahemla (and any non-member that would listen) and delivered
a very direct discourse (recorded in Alma 5) in order to clarify
in their hearing the dilemma they were in. From this discourse,
we can discover just how far Nehoric beliefs and practices had
been adopted by the members of the Church. Note the following:
•
They were lifted
up in pride (Alma 5:28, 53)
•
They wore costly
apparel (Alma 5:53)
•
Their hearts were
set upon riches (Alma 5:53)
•
They persecuted
other members of the Church (Alma 5:30, 54)
Alma summed up in one statement their spiritual condition:
“O ye workers of iniquity; ye that are puffed up in the vain things
of the world, ye that have professed to have known the ways of
righteousness nevertheless have gone astray, as sheep having no
shepherd, notwithstanding a shepherd hath called after you and
is still calling after you, but ye will not hearken unto his voice!”
(Alma 5:37)
The Nehoric teaching that all will be saved in the last
day without repentance was basic to the dilemma engulfing the
members of the Church in Zarahemla. And it was to this
heresy that Alma directed his discourse.
He began his sermon by recalling the spiritual rebirth
of his father, Alma the Elder, and those who followed him while
living in the land of Nephi in the days when Abinadi warned them
of their impending destruction if they did not repent (Alma 5:3-7).
He reminded them that God had “changed their hearts; yea, he awakened
them out of a deep sleep, and they awoke unto God. Behold, they
were in the midst of darkness; nevertheless, their souls were
illuminated by the light of the everlasting word; yea, they were
encircled about by the bands of death, and the chains of hell,
and an everlasting destruction did await them” (Alma 5:7). Because
of their spiritual rebirth, “their souls did expand, and they
did sing redeeming love.” Then he directly stated: “And I say
unto you that they are saved” (Alma 5:9; emphasis added).
Alma brought his introduction to a head by asking: “on
what conditions are they saved? Yea, what grounds had they to
hope for salvation? What is the cause of their being loosed from
the bands of death, yea, and also the chains of hell?” These
questions were aimed at the heart of Nehorism: the teaching that
all will be unconditionally saved at the end!
The people knew the answers to the questions Alma posed–they
were familiar with the conversion of Alma the Elder. Nevertheless,
Alma reminded them: “Behold, I can tell you–did not my father
Alma believe in the words which were delivered by the mouth
of Abinadi? And was he not a holy prophet? Did he not speak
the words of God, and my father Alma believe them? And
according to his faith there was a mighty change wrought
in his heart.” He further recalled that Alma the Elder taught
others of the same truths he had learned from Abinadi “and a mighty
change was also wrought in their hearts, and they humbled themselves
and put their trust in the true and living God.” He then
stated, “And behold, they were faithful until the end;
therefore they were saved” (Alma 5:11-13; emphasis added).
The condition upon which Alma and his followers were
saved from their sinful condition consisted of humbling themselves,
believing in the words of a prophet which brought about a spiritual
rebirth. Then they put their trust in God and remained faithful
to the end of their lives. Then they were saved!
“When we completely surrender ourselves to the Lord,”
said Elder Russell M. Nelson of the Quorum of the Twelve Apostles,
“then He will cause a mighty change in us and we will become a
new person, justified, sanctified, and born again with His image
in our countenances (see Mosiah 5:2; Alma 5:14; Moses 6:59–60).”
[17] Such are they whom the Lord
will save. Therefore, at this point in his sermon, Alma asked
his listeners a series of pointed questions:
•
“And now behold,
I ask of you, my brethren of the church, have ye spiritually been
born of God?”
•
“Have ye received
his image in your countenances?”
•
“Have ye experienced
this mighty change in your hearts?”
These first three questions are penetrating. The answers
to them are essential. They focus on whether one has been spiritually
born or not. If they have, their countenance will have changed–the
image of the world will have been replaced with the image of the
righteousness of Christ. The visible image of a person is only
a reflection of the inner man. One who has been spiritually born
again has had an honest change of heart and attitude toward God.
The next questions Alma asked were specific to this inner change:
•
“Do ye exercise
faith in the redemption of him who created you?”
•
“Do you look forward
with an eye of faith, and view this mortal body raised in immortality,
and this corruption raised in incorruption, to stand before God
to be judged according to the deeds which have been done in the
mortal body?”
•
“I say unto you,
can you imagine to yourselves that ye hear the voice of the Lord,
saying unto you, in that day: Come unto me ye blessed, for behold,
your works have been the works of righteousness upon the face
of the earth?”
•
“Or do ye imagine
to yourselves that ye can lie unto the Lord in that day, and say‑‑Lord,
our works have been righteous works upon the face of the earth‑‑and
that he will save you?”
•
“Or otherwise,
can ye imagine yourselves brought before the tribunal of God with
your souls filled with guilt and remorse, having a remembrance
of all your guilt, yea, a perfect remembrance of all your wickedness,
yea, a remembrance that ye have set at defiance the commandments
of God?”
•
“I say unto you,
can ye look up to God at that day with a pure heart and clean
hands? I say unto you, can you look up, having the image of God
engraven upon your countenances?”
•
“I say unto you,
can ye think of being saved when you have yielded yourselves to
become subjects to the devil?” (Alma 5:14-20)
Every member of the Church today ought to ask these
same questions to themselves in a private moment! They are penetrating
questions. It would be appropriate for each of us to ask ourselves
these questions in preparation for partaking of the sacrament.
Honest answers to these questions will check our own hearts and
help us determine how much of the ways of the world we have adopted
into our lives!
Having asked these questions, Alma testified of the
necessity of the Atonement of Jesus Christ in the salvation of
mankind: “I say unto you, ye will know at that day that ye cannot
be saved; for there can no man be saved except his garments are
washed white; yea, his garments must be purified until they are
cleansed from all stain, through the blood of him of whom it has
been spoken by our fathers, who should come to redeem his people
from their sins” (Alma 5:21).
Then Alma asked more questions:
•
“And now behold,
I say unto you, my brethren, if ye have experienced a change of
heart, and if ye have felt to sing the song of redeeming love,
I would ask, can ye feel so now?”
•
“Have ye walked,
keeping yourselves blameless before God? “
•
“Could ye say,
if ye were called to die at this time, within yourselves, that
ye have been sufficiently humble?”
•
“That your garments
have been cleansed and made white through the blood of Christ,
who will come to redeem his people from their sins?” (Alma 5:26-27)
These questions are revealing. They demonstrate that
the members of the Church in Zarahemla had given in to the lustful
and covetous desires of the natural man and were losing the effects
of their spiritual rebirth. To be spiritually born again requires
that we have the gift of the Holy Ghost. With the gift of the
Holy Ghost comes forgiveness and enlightenment causing the recipient
to “sing the song of redeeming love.” But the Holy Ghost can
be driven out because of sin. With the loss of the Spirit, the
feeling of redemption is replaced with the sorrow of captivity.
Light is replaced with darkness. Happiness with misery.
“Wo unto such an one,” Alma declared, “for he is not
prepared, and the time is at hand that he must repent or he cannot
be saved!” In order to save themselves from this situation, they
needed to repent–and repent quickly. “Yea, even wo unto all ye
workers of iniquity; repent, repent, for the Lord God hath spoken
it!” In pleading terms, Alma said: “Behold, [the Lord] sendeth
an invitation unto all men, for the arms of mercy are extended
towards them, and he saith: Repent, and I will receive you. Yea,
he saith: Come unto me and ye shall partake of the fruit of the
tree of life; yea, ye shall eat and drink of the bread and the
waters of life freely; Yea, come unto me and bring forth works
of righteousness, and ye shall not be hewn down and cast into
the fire” (Alma 5:31-35).
Alma warned: “the Spirit saith: Behold, the ax is laid
at the root of the tree; therefore every tree that bringeth not
forth good fruit shall be hewn down and cast into the fire, yea,
a fire which cannot be consumed, even an unquenchable fire. Behold,
and remember, the Holy One hath spoken it.” He plainly said,
“And finally, all ye that will persist in your wickedness, I say
unto you that these are they who shall be hewn down and cast into
the fire except they speedily repent.” (Alma 5:52, 56).
To those who might be feeling the pangs of guilt while
he spoke, Alma urged them to change the environment in which they
we living–and environment that was giving strength to the natural
man: “And now I say unto you, all you that are desirous to follow
the voice of the good shepherd, come ye out from the wicked, and
be ye separate, and touch not their unclean things.” Once they
had come back to the fold of Christ, he implored them to “suffer
no ravenous wolf to enter among you, that ye may not be destroyed.”
(Alma 5:57-60). That is, once they repented, they should shun
the influences of those persisted in the teachings and practicies
of Nehorism.
What effect did Alma’s discourse have upon the Church
in Zarahemla? Mormon recorded: “And it came to pass that whosoever
did not belong to the church who repented of their sins were baptized
unto repentance, and were received into the church. And it also
came to pass that whosoever did belong to the church that did
not repent of their wickedness and humble themselves before God–I
mean those who were lifted up in the pride of their hearts–the
same were rejected, and their names were blotted out, that their
names were not numbered among those of the righteous” (Alma 6:2-3).
Therefore, many of the Church members, and even non-members
were saved as a result of the ministry of Alma. Those who rejected
his teachings were cut off from the Church.
The Church in Gideon (Alma 7)
Having “establish the order of the church in the city
of Zarahemla” (Alma 6:4), Alma turned his attentions to the next
church on his agenda, the Church in Gideon. To Alma’s great joy,
he found that these members of the Church had rejected Nehorism,
both in doctrine and practice. Speaking to the saints in Gideon,
Alma declared: “And I trust, according to the Spirit of God which
is in me, that I shall also have joy over you; nevertheless I
do not desire that my joy over you should come by the cause of
so much afflictions and sorrow which I have had for the brethren
at Zarahemla, for behold, my joy cometh over them after wading
through much affliction and sorrow. But behold, I trust that
ye are not in a state of so much unbelief as were your brethren;
I trust that ye are not lifted up in the pride of your hearts;
yea, I trust that ye have not set your hearts upon riches and
the vain things of the world; yea, I trust that you do not worship
idols, but that ye do worship the true and the living God, and
that ye look forward for the remission of your sins, with an everlasting
faith, which is to come. . . even so I have found that my desires
have been gratified.” (Alma 7:5-6, 18). He was pleased to report,
“I perceive that ye are in the paths of righteousness; I perceive
that ye are in the path which leads to the kingdom of God; yea,
I perceive that ye are making his paths straight” (Alma 7:19).
Because of their righteousness, instead of spending
time calling them to repentance, Alma was able to discuss various
aspects of the Savior’s suffering as part of the Atonement, some
of which are found in few other places in the scriptures. Said
he, “For behold, I say unto you there be many things to come;
and behold, there is one thing which is of more importance than
they all–for behold, the time is not far distant that the Redeemer
liveth and cometh among his people” (Alma 7:7). Alma declared
that Christ should “be born of Mary, at Jerusalem [18] which is the land of our forefathers, she being
a virgin, 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).
Because of the infinite nature of the Atonement, it
was necessary that Christ be born of both mortal and divine parentage.
From his mother, Mary, Christ inherited mortality including the
power to die. From the Father, he inherited the power of immortality
and infiniteness including the power to live again after death.
“It was because of this doctrinal reality, this intermixture of
the divine and the mortal in one person, that our Lord was able
to work out the infinite and eternal atonement.” [19]
Being finite and mortal, we will never fully comprehend
all the Savior suffered as part of the atoning process. Nonetheless,
we are told that he suffered all things spiritual and physical
relative to both the Fall of Adam and each person’s individual
fall. Alma taught the saints in Gideon that there were four aspects
of the Savior’s suffering that ought to be understood.
First, “he shall go forth, suffering pains and afflictions
and temptations of every kind; and this that the word might be
fulfilled which saith he will take upon him the pains and the
sicknesses of his people” (Alma 7:11). Though he would have become
acquainted with these things during his mortal life, it appears
that he suffered “the pains and the sicknesses of his people”
as part of the atoning process as well. Elder Neal A. Maxwell
stated, “Jesus’ daily mortal experiences and His ministry, to
be sure, acquainted Him by observation with a sample of human
sicknesses, grief, pains, sorrows, and infirmities which are ‘common
to man’ (1 Corinthians 10:13). But the agonies of the Atonement
were infinite and first-hand! Since not all human sorrow and
pain is connected to sin, the full intensiveness of the Atonement
involved bearing our pains, infirmities, and sicknesses, as well
as our sins.” [20] Alma does not mention why Christ must “take upon
him the pains and the sicknesses of his people.” Yet, for the
most part these afflictions have come upon mankind as a result
of the fall of Adam and therefore they must be infinitely removed
through the infinite atonement. That is, though sicknesses and
pains are part of the mortal experience, because of the Atonement
they will not be part of our immortal experience!
Second, “he will take upon him death, that he may loose the
bands of death which bind his people” (Alma 7:12). Death has
come upon all mankind as a result of the Fall of Adam. It is
through Christ’s death and resurrection that all mankind may be
freed from death. As a result of this aspect of the Atonement,
mankind is released from the eternal effects of the Fall of Adam.
Third, “and he will take upon him their infirmities, that
his bowels may be filled with mercy, according to the flesh, that
he may know according to the flesh how to succor his people according
to their infirmities” (Alma 7:12). This is a part of the Atonement
not often discussed, therefore, a greater explanation is needed.
Infirmities are weaknesses of every kind: physical, emotional,
intellectual and spiritual. They are more than physical illnesses
that vex man. Indeed, they are why we commit sin in the
first place. It was not enough that the Savior paid the penalty
of our sins, it was also necessary that he heal the infirmities
that generate sin. To accomplish this, he took upon himself our
infirmities. As a result, “his bowels [were] filled with mercy,
according to the flesh.” In other words, experiencing our weaknesses
gave him compassion and mercy for us who struggle in the war between
the spirit and the natural man. He understands our continual
nagging feelings of unworthiness and inadequacy.
By experiencing our infirmities, he also comprehends
perfectly each of our weaknesses and how to heal and strengthen
them. Elder Maxwell observed: “Being sinless Himself, Jesus could
not have suffered for personal sin nor known what such agony is–unless
He took upon Him our sins, not only to redeem us and to save us,
but also in order that He might know how ‘according to the flesh
. . . to succor his people according to their infirmities.’ A
stunning insight!”
[21] This makes him the perfect Savior
because not only does he pay the penalty of sin but he also heals
the sinner. It is the same as if a man, who did not know how
to swim, fell into deep water and began to drown. Then a lifeguard
dove into the water and saved the drowning man. Not leaving it
at that, he stayed with the man and he helped him learn to swim.
So with the Savior, he jumps into the deep waters of our agony
and lifts our souls to safety. Then he helps us to overcome the
very infirmities that caused our troubles in the first place.
Fourth, “the Son of God suffereth according to the flesh that
he might take upon him the sins of his people, that he might blot
out their transgressions according to the power of his deliverance”
(Alma 7:13). Included in this statement is the shocking reality
that he not only bore the eternal consequences of our sins but
also the very sins themselves. It is no wonder that suffering
such extreme agonies caused him “to bleed at every pore, and to
suffer both body and spirit” (D&C 19:18). It is through this
aspect of the Atonement that mankind is redeemed from their individual
sins. The Atonement for individual sins satisfies the demands
of justice and establishes a “plan of mercy” that makes possible
the salvation of each man from their individual fallen condition.
To his son, Corianton, Alma said: “And now, the plan of mercy
could not be brought about except an atonement should be made;
therefore God himself atoneth for the sins of the world, to bring
about the plan of mercy, to appease the demands of justice, that
God might be a perfect, just God, and a merciful God also” (Alma
42:15). The Atonement for individual sins is conditional. Alma
explained to Corianton: “according to justice, the plan of redemption
could not be brought about, only on conditions of repentance of
men . . . for except it were for these conditions, mercy could
not take effect except it should destroy the work of justice”
(Alma 42:13).
Alma urged the saints in Gideon to ensure that the Atonement
was made effective in their lives by meeting the conditions upon
which the Atonement is proffered: repentance and spiritual rebirth.
He declared: “Now I say unto you that ye must repent, and be born
again; for the Spirit saith if ye are not born again ye cannot
inherit the kingdom of heaven; therefore come and be baptized
unto repentance, that ye may be washed from your sins, that ye
may have faith on the Lamb of God, who taketh away the sins of
the world, who is mighty to save and to cleanse from all unrighteousness”
(Alma 7:14).
He hoped that what he had said might have alerted them
to any false sense of security that might have begun to settle
upon them because of their righteousness. Said he: “I have said
these things unto you that I might awaken you to a sense of your
duty to God, that ye may walk blameless before him, that ye may
walk after the holy order of God, after which ye have been received.”
He encouraged them to “be humble, and be submissive and gentle;
easy to be entreated; full of patience and long‑suffering;
being temperate in all things; being diligent in keeping the commandments
of God at all times; asking for whatsoever things ye stand in
need, both spiritual and temporal; always returning thanks unto
God for whatsoever things ye do receive” (Alma 7:22-23).
Conclusion
Alma’s teachings to the saints in Zarahemla and Gideon
have great relevance to us today. We, like them, face the continual
battle of fighting the natural man. We, like them, are living
in a world where Nehoric teachings and practices are prevalent.
Mormon saw our day and knew that Alma’s teaching could benefit
us as it did for the saints in his day.
Alma concluded his sermon to the saints in Zarahemla
with these words: “I speak by way of command unto you that belong
to the church; and unto those who do not belong to the church
I speak by way of invitation, saying: Come and be baptized unto
repentance, that ye also may be partakers of the fruit of the
tree of life” (Alma 5:62). May we accept Alma’s invitation and
find our souls saved in the kingdom of God.
Notes
[1] Dallin H. Oaks, “Miracles,” Ensign, June 2001,
p. 17; emphasis added.
2 David O. McKay, Conference Report, October 1953, p.9.
This concept has been commonly taught by the prophets. For example,
see, John Taylor, The Gospel Kingdom (1987), p.52; Joseph
F. Smith, Gospel Doctrine (1998), pp.14, 268; Spencer W.
Kimball, The Teachings of Spencer W. Kimball (), p.35;
Ezra Taft Benson, Conference Report, October 1945, p.160.
3 Discussions regarding the natural man are not always
easy to accept but they are important. Of this, Elder Neal A.
Maxwell wrote: “There are those who, reading certain scriptural
descriptions about the nature of man (such as that man is "carnal,
sensual, and devilish," Alma 42:10) brush by these scriptures
hurriedly, even nervously, because they feel so uncomfortable
upon reading them. Such readers may feel, wrongly, that these
scriptures sound much like a Calvinistic denigration of man. Such
offended readers may even say those adjectives do not sound like
most of the people they know. The same brush‑by occurs regarding
the numerous scriptures concerning ‘darkness’ and ‘light.’ There
is a danger, however, in ignoring these scriptures and the profound
message they contain. Calvinism focused unnaturally on the natural
man and lacked the lifting dimension contained in the fullness
of the gospel of Jesus Christ, with its exalting perspectives
and sweeping promises. Though these scriptural insights concerning
the natural man may seem to put us sternly in our place, when
they are combined with the fullness of the gospel, we are shown
our immense possibilities and what we have the power to become.
Are we not wiser to understand our fallen nature and then, with
equal attention, to be taught about how we can be lifted up? Indeed,
for one to ask ‘Where do we go from here?’ he must know where
‘here’ is! (Notwithstanding My Weakness (1981), p.70)
4 Neal A. Maxwell, Men and Women of Christ, p.8.
5 Maxwell, Notwithstanding My Weakness, p.71.
6 David O. McKay, Conference Report, April 1969, p.151;
emphasis added.
7 Marion G. Romney, Conference Report, April 1964, p.123.
8 Brigham Young, Journal of Discourses (1856),
3:212.
9 Bruce R. McConkie, Conference Report, April 1955, p.115.
10 Brigham Young, Journal of Discourses (1862),
9:287‑288.
11 Neal A. Maxwell, “The Holy Ghost: Glorifying Christ,”
Ensign, July 2002, p. 56.
12 Neal A. Maxwell, “Becoming a Disciple,” Ensign,
June 1996, p. 15.
13 Young, Journal of Discourses, 9:287‑288.
14 The Book of Mosiah records the spiritual rebirth of
many people in the days of King Benjamin as well as Alma the Elder
and his people.
15 It is certainly true that a branch of the Church may
not have been established among the people of Ammonihah, for the
people of Ammonihah claimed not be part of the Church (see Alma
8:11-12). However, it is more likely that they had been members
of the Church but had apostatized when they adopted the order
of Nehor (see Alma 15:15). Otherwise it is hard to account for
Alma’s comments in Alma 12:9-11 or the tenor, doctrinal depth,
and warning of Alma 13.
16 Like Ammonihah, it is not certain that one of the branches
of the Church was established in Zoram. But Alma’s visit to Zoram
does not occur until almost eighteen years after the introduction
of Nehorism among the Nephites (see Alma 30:6 through 35:12).
It likely that like the people of Ammonihah, the Zoramites had
apostatized from the truth and established their own church.
17 M. Russell Ballard, “The Law of Sacrifice,” Ensign,
Oct. 1998, p. 13.
18 We should not be bothered by the fact that Alma says
Christ was born at Jerusalem rather than at Bethlehem. In fact,
Alma says Christ should be born “at Jerusalem which is the land
of our forefathers.” Bethlehem was located 5 miles south of Jerusalem
and was technically located within the land of Jerusalem. The
Book of Mormon peoples would have been familiar with the location
of Jerusalem but most likely would have not known the location
of Bethlehem. When I am traveling and people ask me where I live,
I tell them I come from Idaho Falls, even though technically I
live in a little town a few miles from Idaho Falls called Iona
simply because they most likely have never heard of Iona but know
of Idaho Falls. This is common practice.
19 Bruce R. McConkie, The Promised Messiah (1981),
p. 471.
20 Neal A. Maxwell, Not My Will, But Thine, (1988)
p. 51.
21 Neal A. Maxwell, All These Things Shall Give Thee
Experience (1980), p. 35.
