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 believed they would be saved at the last day (Alma 5:17-21)

•       They were rejecting the doctrine of repentance (Alma 5:56)

•       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.