Day 18 - Alma 8-13; D&C 69-72

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Discussion

[KeithLBrown]

There Is No death After The Resurrection

Scripture Reference: Alma 11:40-45

As in all of our reading thus far, there can be found a myriad of Gospel truths that one could expound upon. The verses that really spoke to my heart are those found in the eleventh chapter of Alma beginning at verse 40 and continuing through verse 45. These verses, in my humble opinion, provide one of the most complete explanations concerning mortal death and the resurrection. In these verses we learn that there is no more death after the resurrection. Alma also taught us that in the resurrection “all things shall be restored to their proper and perfect frame” (Alma 40:23).The words recorded in Alma 11:40-45 from the teachings of the prophet Amulek bear repeating here for us to read and ponder once again:

40 And he shall come into the world to redeem his people; and he shall take upon him the transgressions of those who believe on his name; and these are they that shall have eternal life, and salvation cometh to none else.

41 Therefore the wicked remain as though there had been no redemption made, except it be the loosing of the bands of death; for behold, the day cometh that ball shall rise from the dead and stand before God, and be judged according to their works.

42 Now, there is a death which is called a temporal death; and the death of Christ shall loose the bands of this temporal death, that all shall be raised from this temporal death.

43 The spirit and the body shall be reunited again in its perfect form; both limb and joint shall be restored to its proper frame, even as we now are at this time; and we shall be brought to stand before God, knowing even as we know now, and have a bright recollection of all our guilt.

44 Now, this restoration shall come to all, both old and young, both bond and free, both male and female, both the wicked and the righteous; and even there shall not so much as a hair of their heads be lost; but every thing shall be arestored to its perfect frame, as it is now, or in the body, and shall be brought and be arraigned before the bar of Christ the Son, and God the bFather, and the Holy Spirit, which is cone Eternal God, to be djudged according to their works, whether they be good or whether they be evil.

45 Now, behold, I have spoken unto you concerning the death of the mortal body, and also concerning the resurrection of the mortal body. I say unto you that this mortal body is raised to an immortal body, that is from death, even from the first death unto life, that they can die no more; their spirits uniting with their bodies, never to be divided; thus the whole becoming spiritual and immortal, that they can no more see corruption.

Elder Dallin H. Oaks, “Resurrection,” Ensign, May 2000, 14

Resurrection is much more than merely reuniting a spirit to a body. … The resurrection is a restoration that brings back “carnal for carnal” and “good for that which is good” (Alma 41:13).

The book of Job poses the universal question, “If a man die, shall he live again?” (Job 14:14). The question of resurrection from the dead is a central subject of scripture, ancient and modern. The resurrection is a pillar of our faith. It adds meaning to our doctrine, motivation to our behavior, and hope for our future.

The possibility that a mortal who has died will be brought forth and live again in a resurrected body has awakened hope and stirred controversy through much of recorded history. Relying on clear scriptural teachings, Latter-day Saints join in affirming that Christ has “broken the bands of death” (Mosiah 16:7) and that “death is swallowed up in victory” (1 Cor. 15:54; see also Morm. 7:5; Mosiah 15:8; Mosiah 16:7–8; Alma 22:14). Because we believe the Bible and Book of Mormon descriptions of the literal Resurrection of Jesus Christ, we also readily accept the numerous scriptural teachings that a similar resurrection will come to all mortals who have ever lived upon this earth (see 1 Cor. 15:22; 2 Ne. 9:22; Hel. 14:17; Morm. 9:13; D&C 29:26; D&C 76:39, 42–44). As Jesus taught, “Because I live, ye shall live also” (John 14:19).

Many living witnesses can testify to the literal fulfillment of these scriptural assurances of the resurrection. . . . What a comfort to know that all who have been disadvantaged in life from birth defects, from mortal injuries, from disease, or from the natural deterioration of old age will be resurrected in “proper and perfect frame.”

In our eternal journey, the resurrection is the mighty milepost that signifies the end of mortality and the beginning of immortality. The Lord described the importance of this vital transition when He declared, “And thus did I, the Lord God, appoint unto man the days of his probation—that by his natural death he might be raised in immortality unto eternal life, even as many as would believe” (D&C 29:43). Similarly, the Book of Mormon teaches, “For as death hath passed upon all men, to fulfil the merciful plan of the great Creator, there must needs be a power of resurrection” (2 Ne. 9:6). We also know, from modern revelation, that without the reuniting of our spirits and our bodies in the resurrection we could not receive a “fulness of joy” (D&C 93:33–34).

When we understand the vital position of the resurrection in the “plan of redemption” that governs our eternal journey (Alma 12:25), we see why the Apostle Paul taught, “If there be no resurrection of the dead, then … is our preaching vain, and your faith is also vain” (1 Cor. 15:13–14). We also see why the Apostle Peter referred to the fact that God the Father, in His abundant mercy, “hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead” (1 Pet. 1:3; see also 1 Thes. 4:13–18).

Of all things in that glorious ministry, why did the Prophet Joseph Smith use the testimony of the Savior’s death, burial, and Resurrection as the fundamental principle of our religion, saying that “all other things … are only appendages to it”? The answer is found in the fact that the Savior’s Resurrection is central to what the prophets have called “the great and eternal plan of deliverance from death” (2 Ne. 11:5).

Edited July 19, 2009 by KeithLBrown

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Alma Chapter 8

Alma after leaving the land of Ammonihah because of the iniquity of the people there; an angel appeared to Alma directing him back.

Here is where he meets Amulek and together they become a missionary twosome.

The meeting of Alma and Amulek hardly came by chance. It was the will of the Lord that these two would become the greatest of missionary companions. It is hard to search the annals of scripture and find a more powerful, complementary companionship. They preached together, suffered hardship together, and they complemented each other so well. Amulek was able to supply Alma’s physical needs; Alma was able to supply Amulek’s spiritual needs until Amulek became a spiritual giant in his own right. The ensuing chapters will show that their doctrines likewise complemented each other. Their companionship shows the wisdom of the Lord in establishing his pattern for sending out missionaries, two by two.

Elder Alma Sonne

“The missionary method of the Church today is almost identical with that carried on by Jesus Christ and his apostles…these humble emissaries of the Lord were to go forth two by two. One was to be the support of the other. They were to be witnesses before God of their respective testimonies. Together they could better face hostile receptions and bitter opposition. Together they could preserve their faith and their enthusiasm and withstand temptation and wrongdoing. It was God's plan of proselyting, and it was very effective.” (Conference Report, Apr. 1962, p. 35)

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Alma 9:3 they knew not that the earth should pass away

There are two terms in the scriptures which can be confusing. There is a difference between “the end of the world” and “the end of the earth.” The end of the world refers to the destruction of the wicked at the advent of Christ’s Second Coming. The end of the earth refers to the literal death of planet earth. This occurs after the Millenium and the short season when Satan is loosed, when the thousand years are ended, and men again begin to deny their God, then will I spare the earth but for a little season; And the end shall come, and the heaven and the earth shall be consumed and pass away, and there shall be a new heaven and a new earth (DC 29:22-23, see also Rev. 21:1, Ether 13:9).

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One of the most fundamental principles of the justice of God is that He will judge us according to the amount of light, truth, and knowledge which we were privileged to receive in mortality. This is the primary difference between the Lamanites and the Nephites. The Lamanites were ignorant of God because of the transgressions of their fathers. Therefore, their fathers are partially to blame for their wickedness. Lehi told Laman’s posterity, if ye are cursed, behold, I leave my blessing upon you, that the cursing may be taken from you and be answered upon the heads of your parents (2 Ne 4:5). For the atonement satisfieth the demands of his justice upon all those who have not the law given to them (2 Ne 9:26).

On the other hand, the Nephites were rebellious after having had so much light and so much knowledge given unto them of the Lord their God (v. 19). Their punishments are thereby more severe. For of him unto whom much is given much is required; and he who sins against the greater light shall receive the greater condemnation (DC 82:3).

Similarly, endowed members of the church today should understand that there is no going back. After having been given such great knowledge of the goodness and mysteries of God, they are responsible for keeping their covenants. The word of the Lord as given to the Missouri saints applies equally well to them, beware from henceforth, and refrain from sin, lest sore judgments fall upon your heads (DC 82:2).

“…one who fails to live up to his covenants tries to hide first by looking for loopholes in the language of the endowment. Brigham Young has commented on the futility and hypocrisy of this procedure; there is no way, he observes, by which one can possibly misunderstand or wrest the language of the covenants, no matter how determined one is to do it. We can rationalize with great zeal—and that is the next step—but never escape from our defensive position.” (Donald W. Parry, Temples of the Ancient World, p. 610)

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Alma 10:6 I did harden my heart, for I was called many times and I would not hear

“The voice of the Lord calls to us regularly. It is not wickedness or carnality alone which keep us from feeling and hearing the word; it is preoccupation. We need not be guilty of gross sin to be unready for the impressions of the Spirit; we need only have our minds and hearts focused upon other things, to be so involved in the thick of thin things that we are not taking the time to ponder or meditate upon matters of substance. Excessive labor in secondary causes leads to a lessening of spiritual opportunities. President Ezra Taft Benson told the following story, which highlights the need for being attentive and open to heavenly guidance:

‘Bishop John Wells, a former member of the Presiding Bishopric, was a great detail man and was responsible for many Church reports. President David O. McKay and President Harold B.Lee used to relate an experience from his life that is instructive to all of us.

‘A son of Bishop and Sister Wells was killed in a railroad accident in Emigration Canyon, east of Salt Lake City. He was run over by a freight car. Sister Wells could not be consoled. She received no comfort during the funeral and continued her mourning after her son was laid to rest. Bishop Wells feared for her health, as she was in a state of deep anguish.

‘One day, soon after the funeral, Sister Wells was lying on her bed in a state of mourning. The son appeared to her and said, 'Mother, do not mourn, do not cry. I am all right.' He then related to her how the accident took place. Apparently there had been some question-even suspicion-about the accident, because the young man was an experienced railroad man. But he told his mother that it was clearly an accident.

‘He told her that as soon as he realized that he was in another sphere, he had tried to reach his father but could not. His father was so busy with the details of his office and work that he could not respond to the promptings. Therefore, the son had come to his mother. He then said, 'Tell Father that all is well with me, and I want you not to mourn anymore.'

President McKay used this experience to teach that we must always be responsive to the whisperings of the Spirit. These promptings come most often when we are not under the pressure of appointments and when we are not caught up in the worries of day-to-day life. (Come unto Christ, p. 18.)”

(McConkie and Millet, Doctrinal Commentary on the Book of Mormon, vol. 3, pp. 68-69)

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Alma 11:20 it was for the sole purpose to get gain…therefore, they did stir up the people

These lawyers had one thing on their minds—money. They had perfected the art of instigating legal disputes that would support themselves. For them, it didn’t matter if there were too many lawyers to go around. They would simply create enough conflict that their services would be needed. Imagine lawyers making more work that only lawyers could perform!

So why would these lawyers enter this primarily religious debate? There seems to be no offended party that is likely to bring a suit, yet all the lawyers are interested in confronting these two prophets. The reason is to further their reputations and engender some conflict that will end up requiring their services, that they might have more employ. This is a public debate with large crowds in attendance. If Zeezrom can humiliate Alma and Amulek with his wit and reason, he can further his reputation as a great lawyer and increase his clientele. So his battle cry is “conflict for the sake of conflict,” which translates into more money for him.

Dean L. Larsen

“The account of the dialogue between Zeezrom and Alma and Amulek in the eleventh chapter of the book of Alma provides additional insight into Zeezrom’s worldly self-assurance. He has an audience to play to, and he intends, with his practiced sophistry and cunning, to make a game of his denigration of the two missionaries. After all, the audience is completely prejudiced in his favor, and he relishes the opportunity to add to his reputation among his peers. His questions to Alma and Amulek reflect his courtroom skills. They are designed for entrapment.” (Heroes From the Book of Mormon, p. 113-4)

Richard L. Evans

“The further a difficulty spreads, brethren, the more bitterly entrenched does it become, and the greater is the cost in time and in money and in feelings--sometimes even in the disaffection of our families, which is an experience that has been repeated altogether too many times. In the words of Paul--in the words of John Taylor--settle your difficulties among yourselves, if you have them. Don't worry about the lawyers. They have plenty to do without becoming embroiled in differences among brethren, and the court dockets are crowded. Settle your differences among yourselves. I hope we haven't any Zeezroms in the Church, of whose kind it was said:

‘. . . because they received their wages according to their employ, therefore, they did stir up the people. . . that they might have more employ, that they might get money according to the suits which were brought before them.’ (Alma 11:20)

“If we have any such I hope they are not making a living at their profession.” (Conference Report, Oct. 1943, p. 37)

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DC 69:1 It is not wisdom in me that he should be entrusted with the commandments and the moneys… except one go with him

This instruction of the Lord is an important reminder of the wisdom of the Lord’s pattern in sending missionaries out as companions. Not only are missionaries much more likely to avoid the pitfalls of temptation if their faithful companion is by their side, but they are also safer from physical harm.

B. H. Roberts

This passage has been much discussed by anti-Mormon writers as implying distrust in Oliver Cowdery's honesty, and hence one “who will be true and faithful” must go with him. The fact was that much of the journey between Kirtland and Independence, or Zion, was through a sparsely settled country, the western portion of it through a frontier country where there is always a gathering, more or less, of lawless people; and it was at considerable risk that a person traveled through such a country, especially when alone and carrying money with him. It was wisdom then, for the sake of Oliver Cowdery, and to insure the safety of the money and the sacred things he was to carry with him, that one should go with him that would be a true and faithful companion, hence the appointment of John Whitmer.(A Comprehensive History of The Church of Jesus Christ of Latter-day Saints, 6 vols. [salt Lake City: Deseret News Press, 1930], 1: 278, footnotes.)

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DC 70 Importance of the Doctrine and Covenants

Howard W. Hunter

The Doctrine and Covenants is a unique book. It is the only book on the face of the entire earth with a preface composed by the Creator himself. Furthermore, this book of scripture contains more direct quotations from the Lord than any other existing book of scripture.

Doctrine and Covenantsa-Hunter, Howard W.TPIt is not a translation of an ancient document, but is of modern origin. It is a book of revelation for our day. It is a unique and divinely inspired selection of revelations that came through prophets of God in our day in answer to questions, concerns, and challenges they and others faced. It contains divine answers to real-life problems involving real people.

Doctrine and Covenantsa-Hunter, Howard W.TPThe Doctrine and Covenants contains the word and will of the Lord as revealed to men and women in this dispensation of time. It is a book of scripture specifically for our day. It is a book for the entire world. (The Teachings of Howard W. Hunter, edited by Clyde J. Williams [salt Lake City: Bookcraft, 1997], 55.)

Brigham Young

Doctrine and Covenantsa-Young, BrighamTPThe book of Doctrine and Covenants is given for the Latter-day Saints expressly for their everyday walk and actions. (Discourses of Brigham Young, selected and arranged by John A. Widtsoe [salt Lake City: Deseret Book Co., 1954], 128.)

Joseph F. Smith

I say to my brethren that the book of Doctrine and Covenants contains some of the most glorious principles ever revealed to the world, some that have been revealed in greater fulness than they were ever revealed before to the world; and this, in fulfilment of the promise of the ancient prophets that in the latter times the Lord would reveal things to the world that had been kept bidden from the foundation thereof; and the Lord has revealed them through the Prophet Joseph Smith. (Gospel Doctrine: Selections from the Sermons and Writings of Joseph F. Smith, compiled by John A. Widtsoe [salt Lake City: Deseret Book Co., 1939], 45.)

Ezra Taft Benson

The Book of Mormon brings men to Christ. The Doctrine and Covenants brings men to Christ's kingdom, even The Church of Jesus Christ of Latter-day Saints, “the only true and living church upon the face of the whole earth” (D&C 1:30). I know that. (The Teachings of Ezra Taft Benson [salt Lake City: Bookcraft, 1988], 41.)

[Seanette]

Read this on 7/28.

Alma 7 – Alma tells of Christ’s coming, not very far in the future. He was told by the Spirit to cry repentance. He describes Christ’s birth, mortal ministry, and Atonement. The repentant who are baptized and keep the commandments gain eternal life. Nothing unclean can be received in the kingdom of God. We are to have faith, hope, and charity. We are to be humble, patient, prayerful, and diligent in keeping the commandments.

Alma 8 – Alma goes home to Zarahemla for a time, then travels to Melek, where he preaches and baptizes. He goes to Ammonihah, where he is rejected. He departs for the city of Aaron. An angel appears, comforts him, and commands him to return to Ammonihah to cry repentance. He obeys. He approaches Amulek for a meal. Amulek says an angel told him Alma was on his way and to receive him, which Amulek does. Alma stays with Amulek for a time, as the people grow more wicked. Alma and Amulek (hereafter A&A) preach, and efforts to imprison or kill them fail.

Alma 9 – The people of Ammonihah are stubborn and stiff-necked. Alma commands repentance, and reviews Lehi’s ministry. The Lamanites will fare better than the people of Ammonihah if they do not repent, since the Lamanites act in ignorance due to the traditions of their fathers. The Nephites will be destroyed by the Lamanites for rebellion against God. The Lord sends prophets to convince people to repent and escape destruction. Alma speaks of the coming of Christ, who will redeem the faithful. The people are angry and try unsuccessfully to imprison him.

Alma 10 – Amulek is now speaking. He tells of his ancestry, and says that he knew the ways of God but would not know (meaning he rebelled against the knowledge he had of God). He tells of the angel who commanded him to minister to Alma. Local lawyers, led by Zeezrom, seek to trap A&A with words, not knowing that Amulek is given knowledge of their plan by inspiration. Amulek confronts them with his knowledge of their scheming. The prayers of the righteous save the people from destruction. Unrighteous lawyers and judges (the government of that society) lead the people into destruction.

Alma 11 – The Nephite monetary system and the way judges are paid is detailed. The judges stir up contention to make more work for themselves, thus increasing their income. Zeezrom tries to bribe Amulek to deny God. Amulek refuses, and tells Zeezrom he knows there was no intent to pay up even if Amulek had accepted the offer. As Amulek and Zeezrom converse, Zeezrom tries to twist Amulek’s words to turn public opinion against him. Amulek discusses Christ’s coming and Resurrection, and the resurrection of all.

Alma 12 – Alma tells Zeezrom his plan was inspired by Satan. Zeezrom begins sincere inquiry. Only the faithful can understand the mysteries of God. Alma speaks of Judgment. Antionah questions the resurrection, citing Adam and Eve having been barred from access to the Tree of Life in the Garden of Eden. Alma explains about temporal death and the plan of redemption. He calls for repentance.

Section 69 – John Whitmer is to travel with Oliver Cowdery, who is carrying Church funds and Scriptures that are to be printed. He is to continue his duties as Church historian and to preach.

Section 70 – Stewards are appointed to publish revelations (this was to be the Book of Commandments). Appointed stewards are worthy of their hire, meaning they are to be provided for by the Church for their labors. The Saints are to be temporally equal.

Section 71 – Joseph Smith and Sidney Rigdon are to go forth and preach. Enemies of the Church shall be confounded.

Section 72 – Discussion of the appointment and duties of bishops.

Moses 3 – Spiritual Creation preceded the physical Creation. The Garden of Eden is set up, Adam and Eve are married and placed there. God explains to them about the Tree of Knowledge of Good and Evil.

Moses 4 – Satan’s rebellion and fall are described. Satan uses a mixture of truth and lies to beguile Eve, and she eats of the Tree of Knowledge of Good and Evil. Adam chooses to do likewise so that he can stay with Eve and obey the command to multiply and replenish the earth. They try to hide from God, who calls them to account for their actions. Adam passes responsibility to Eve, who passes it to the serpent (Satan). Satan is cursed with enmity between him and the seed of the woman (referring to Christ), with description of the respective damage each will do to the other. Eve is told of the suffering of childbirth and Adam is given authority over her. The earth is cursed, and Adam must toil to support his family. They are given coats of skins and cast out of the Garden. A guard is placed at the Tree of Life to keep them from partaking of it and living forever in sin.