Day 20 - Alma 20-25; D&C 77-80

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Discussion

[KeithLBrown]

What shall I do that I may be born of God?

David W. Hellem, "Putting Off the Natural Man: How to Be ‘Spiritually Born of God’," Ensign, Jun 1992, 10–13

Have we truly been spiritually born of God? Is Christ’s image reflected in our countenances? Have we experienced a mighty change of heart?

When presented with the plan of salvation, King Lamoni’s father pleaded: "What shall I do that I may be born of God, having this wicked spirit [or the natural man] rooted out of my breast, and receive his Spirit, that I may be filled with joy?" (Alma 22:15.) Well might we ask the same question.

The scriptures testify that the first step is to acknowledge our sins and desire to forsake them. King Lamoni’s father told the Lord, "I will give away all my sins to know thee." (Alma 22:18.) King Benjamin taught that we "must repent of [our] sins and forsake them, and humble [ourselves] before God; and ask in sincerity of heart that he would forgive [us]." (Mosiah 4:10.) Our repentance must be "in sincerity of heart" whereby we humble ourselves, "even in the depths of humility." (Mosiah 4:11.)

What triggers that desire? For Alma and the sons of Mosiah it was the appearance of an angel. For Enos, it was words his father, Jacob, had often taught him, words "concerning eternal life, and the joy of the saints" that sank "deep into [his] heart." (Enos 1:3.) For certain Zoramites, it was their "exceeding poverty" and "their afflictions [which] had truly humbled them" and prepared them "to hear the word." (Alma 32:5–6.) For the people of King Benjamin, "the fear of the Lord had come upon them. And they had viewed themselves in their own carnal state." They were greatly humbled and sought forgiveness of their sins. (Mosiah 4:1–2.)

Depending upon the individual, many situations have the potential to trigger the desire to come unto Christ. The important thing is that we open up our hearts to the word of God—to the beautiful message of the gospel. This message may be delivered by an inspired missionary, or through the example set by a Latter-day Saint, or, as Moroni promised, through reading the Book of Mormon with sincerity of heart.

For some, hearing the word of God, coming to a knowledge of their sins, and sincerely desiring to forsake them initiates a rebirth process that progresses rather quickly. For others, the process may extend over a period of many years. In either case, it involves a lifetime of learning and growing, line upon line and precept upon precept.

But while events that trigger the process of rebirth may be different for each person, the preparatory elements remain the same: humility, recognition of personal sin, a knowledge of Christ’s atonement, and repentance with real intent to keep the Lord’s commandments. Accompanied by the baptism of water, these preparatory conditions lay the spiritual foundation required to experience the spiritual rebirth described by Alma, the people of King Benjamin, and many others.

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Thanks Keith. I'm so far behind. But I have a day off today so I am hoping to catch up.

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Alma 20:9 Why did ye not come to the feast?

Family dynamics have not changed in 2100 years. Lamoni gets in trouble for missing the big family party. He is careful to patch things up the best that he can but his father does not accept his honest answers. In some families, nothing is more important than the family reunion, not even one’s eternal salvation. What was Lamoni doing that he could not come to this feast? He was preparing to go when he had his second interview with Ammon, fell into a trance, and had his great spiritual epiphany (Alma 18:9).

Alma 20:15 Lamoni said unto him: I will not slay Ammon

One might appropriately ask the question, “when is it acceptable to disobey your father?” Or, “when is it acceptable for a soldier to disobey a direct order from his superior officer?” Lamoni would answer, “when the command is to commit cold-blooded murder.”

The trials of Nuremburg (following WW II) and subsequent wars have demonstrated that military officers are not exonerated from war crimes just because they were “following orders.” According to the Nuremburg rules an individual officer or soldier is held responsible for the following violations, irrespective of orders: “murder, ill-treatment or deportation to slave labor…murder or ill-treatment of prisoners of war or persons on the seas, killing of hostages, plunder of public or private property, wanton destruction of cities, towns or villages, or devastation not justified by military necessity.” (“Charter of the International Military Tribunal" in Agreement for the Prosecution and Punishment of the Major War Criminals of the European Axis [London Agreement], August 8, 1945, 58 Stat. 1544, E.A.S. No. 472, 82 U.N.T.S. 280)

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Alma 21:16 they went forth whithersoever they were led by the Spirit of the Lord

How many prayers have been offered on behalf of the missionaries that they might be led to those who are searching after the truth? The missionaries themselves are praying for that same blessing, but it takes some real spiritual courage to depend wholeheartedly on the Spirit. A good missionary, like Aaron, must know how to be led by the Spirit

Wilford Woodruff

“I went one evening to fill an appointment in the Town Hall, at the town of Hanley. There was a very large congregation, and I had appointments out for two or three weeks in that town and adjacent villages. As I went to take my seat the Spirit of the Lord came upon me and said to me, ‘this is the last meeting you will hold with this people for many days.’ I was surprised, because I did not know, of course what the Lord wanted me to do. I told the assembly when I rose, ‘This is the last meeting I shall hold with you for many days.’ They asked me after meeting where I was going. I told them I did not know. I went before the Lord in my closet and asked him where he wished me to go, and all the answer I could get was to go to the South. I got into a stage and rode eighty miles south, as I was led by the Spirit of the Lord. The first man's house I went into was John Benbow's…and I told him that the Lord had sent me to that place. But without wishing to dwell on this subject particularly I will say that I learned that there were six hundred people there, under Elder Kington, called ‘United Brethren,’ and that they had been praying to the Lord for guidance in the way of life and salvation. Then I knew why the Lord had sent me to that place—he had sent them what they had been praying for. I commenced preaching the Gospel to them, and I also commenced baptizing, Elder Pitt being among the first who was baptized by me into this Church and kingdom. The first thirty days after I arrived there I had baptized forty-five preachers, which flung nearly fifty preaching places, licensed by law, into my hands; and out of the six hundred belonging to Elder Kington's body all were baptized but one in seven months' labor. I brought eighteen hundred into the Church in that mission, and I will say that the power of God rested upon me and upon the people.” (Journal of Discourses, vol. 15, p. 344)

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Alma 22:1 he was led by the Spirit to the land of Nephi

The Spirit will lead us to those who are ready to hear the gospel if we pray for success, listen to the whisperings of the Spirit, and are willing to do the work. Aaron met all these requirements and is about to catch the biggest fish in the sea of Lamanite society.

Joseph B. Wirthlin

“Recently I was reminded of how vital it is to always be alert to the quiet whispering of the Holy Ghost. While on an assignment in Hawaii, Sister Wirthlin and I visited the island of Molokai…We drove into the mountains to a trail that leads to an overlook… As we walked back to our car, we passed a young man headed toward the overlook. I offered a polite greeting, and from his answer, I could tell that he was from Germany.

“I served a German-speaking mission in Austria and Switzerland as a young man. Here was a young man whose countenance bespoke a sincere heart and an approachable personality, and I spoke his language and understood his culture. I felt prompted to open my mouth and introduce the gospel to him, but because other people were around us, our brief encounter was interrupted, and we went our separate ways without my having said a word about the restored gospel of Jesus Christ. I failed to be the missionary that every member of the Savior's church ought to be.

“As we drove away, I had the disturbing feeling that I had failed in my duty to proclaim the gospel. I remembered the Lord's words in the Doctrine and Covenants: ‘But with some I am not well pleased, for they will not open their mouths, but they hide the talent which I have given unto them, because of the fear of man. Wo unto such, for mine anger is kindled against them.’ (D&C 60:2.)

“We drove around the island to see Molokai's beautiful waterfalls. After many miles, the road came to a dead-end, and we got out of our car to enjoy the beautiful surroundings. We had been there only a few moments when another car drove up and stopped. The young man we had seen on the overlook trail got out of the car, smiled, and gave me a warm handshake. As I grasped his outstretched hand, I thought to myself, This time I will do my duty!

“…I don't believe it was happenstance that my wife and I met this young man twice. Our meetings were not chance encounters or mere coincidence. But the Lord doesn't always give us a second chance to share the gospel. I had failed to follow the Spirit the first time when the still small voice spoke to my heart and mind to prod me to action. But when I saw that young man get out of his car later, I quickly made up my mind I would not fail a second time and that I would open my mouth as the Lord so emphatically commands in revelations that apply to all of us.

“…Each of us has the sacred responsibility to proclaim the gospel. The Savior's commandment applies to all members of the Church, not just to full-time missionaries or to returned missionaries. We each have the responsibility to follow the Spirit when it prompts us to share the gospel so that others can come to follow the Savior.

“We must act when the Spirit speaks! When I hearkened to the Spirit, the young man from Germany responded positively to my message. But it wasn't really my message. It was God's message, brought to my mind by the Spirit of the Lord.” (Finding Peace in Our Lives, p. 241)

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Alma 22:27-34 The Geography of the Book of Mormon

Few Book of Mormon subjects have been more debated or more confusing than the extrapolation of geographic sites from the words of Mormon. Numerous books and papers have been written by great scholars—all coming to different conclusions. The author’s opinion is that the geography of the Book of Mormon is not that important. Sunday School classes should not waste their time on extensive discussions or heated debates. If Mormon wanted us to know the exact locations of cities, etc., he could have been more descriptive. As it is, we argue about the descriptions he has given us.

On the other hand, Alma 22 is the key to trying to understand the geography. Therefore, some brief consideration is reluctantly given to the subject. Many other theories are available but the following makes the most sense to the author and seems to be most consistent with the text of the Book of Mormon. This theory disregards recent tendencies to place the Nephites primarily in Central America largely because the text does not support it—even if that is where most of the ruins are.

The key to understanding this concept revolves around verse 27. The narrow strip of wilderness, which ran from the sea east even to the sea west should not be interpreted to be the same thing as the small neck of land spoken of in verse 32. Things do not make any sense if these are equated. The narrow strip of wilderness divided the Nephites to the north from the Lamanites to the south. Hence Mormon’s comment, and thus were the Lamanites and the Nephites divided. Mormon is saying that the king of the Lamanites sent the proclamation to all the regions which were separated from the land of Zarahemla (to the north) by the narrow strip of wilderness. Again, this does not mean that Zarahemla was in the land northward as is seen from the following passage, And it came to pass that their flocks began to flee before the poisonous serpents, towards the land southward, which was called by the Nephites Zarahemla (Ether 9:31, see also Alma 63:4). This wilderness, which separated the Nephites and Lamanites, is spoken of in many locations: Omni 1:12-13, Mosiah 7:4; 8:7; 21:25; 23:1-3. This narrow strip could be traversed from north to south in only 21 days (Mosiah 23:3; 24:25). From east to west, it must have been quite long, but the text does not tell us the length.

With this explanation, the rest of the geography can be understood. We will go from north to south. First, the land of Desolation where the Jaredites lived was the farthest north. Its most southern extent was the Panamanian isthmus, it was only the distance of a day and a half’s journey for a Nephite, on the line Bountiful and the land Desolation, from the east to the west sea (v. 32, see also Alma 50:34; 52:9; 63:5; Mormon 3:5). Many would disagree that verse 32 is describing the Panamanian isthmus but let’s assume that the interpretation is a simple one. According to this construct, the land immediately north of the Panamanian isthmus was called Desolation, and the land immediately south of the Panamanian isthmus was called Bountiful, And it came to pass that Hagoth, he being an exceedingly curious man, therefore he went forth and built him an exceedingly large ship, on the borders of the land Bountiful, by the land Desolation, and launched it forth into the west sea, by the narrow neck which led into the land northward (Alma 63:5). This places the land of Bountiful in modern day Colombia. South of Bountiful is the land of Zarahemla (see v. 29). South and west of the land of Zarahemla is the land of the Lamanites (the land of Ishmael, the land of Nephi, etc). Again, the land of Zarahemla and the Lamanites were both in the land southward and were separated by a wilderness (v. 22).

“During the days of Alma and General Moroni, Book of Mormon lands consisted of three sectors that could be considered Nephite, Lamanite, and former Jaredite. The depopulated Jaredite lands comprised the land northward; Nephite and Lamanite lands lay in the land southward. Nephite lands, known as the land of Zarahemla, were sandwiched between the ancient Jaredite lands to the north and the Lamanite land of Nephi to the south. A narrow neck of land divided the land northward and the land southward; thus, Book of Mormon lands were shaped like an hourglass (Fig. 1). The land southward was further divided into northern and southern sectors by a narrow strip of wilderness that ran from the east sea to the west sea. Nephites inhabited the lands north of this wilderness divide, and Lamanites controlled those to the south.” (FARMS: Review of Books, vol. 1, p. 23, F. Richard Hauck, Deciphering the Geography of the Book of Mormon, italics added)

President Anthony V. Ivins

“There is a great deal of talk about the geography of the Book of Mormon. Where was the land of Zarahemla? Where was the City of Zarahemla? and other geographic matters. It does not make any difference to us. There has never been anything yet set forth that definitely settles that question. So the Church says we are just waiting until we discover the truth. All kinds of theories have been advanced. I have talked with at least half a dozen men that have found the very place where the City of Zarahemla stood, and notwithstanding the fact that they profess to be Book of Mormon students, they vary a thousand miles apart in the places they have located. We do not offer any definite solution. As you study the Book of Mormon keep these things in mind and do not make definite statements concerning things that have not been proven in advance to be true.” (Conference Reports, Apr. 1929, p. 16)

Harold B. Lee

“Don't be concerned over Book of Mormon geography. Some say the Hill Cumorah was in southern Mexico (and someone pushed it down still farther) and not in western New York. Well, if the Lord wanted us to know where it was or where Zarahemla was, He'd have given us latitude and longitude, don't you think? And why bother our heads trying to discover with archaeological certainty the geographical locations of the cities of the Book of Mormon like Zarahemla?

“The witness of the Book of Mormon is not found in the ruins of Central and South America. They may be outward evidences of a people long since disappeared. The real witness is that which is found in the Book of Mormon itself.” (The Teachings of Harold B. Lee, p. 156)

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Alma 23:6 as many of the Lamanites as believed…never did fall away

It is remarkable in its own right that the sons of Mosiah were able to convert thousands. It is even more remarkable that all the converts endured to the end. So powerful was their conversion process, that they could never turn their backs on the gospel. It is analogous to those who were present when the Savior appeared. At that time the people stayed faithful for 4 generations.

The parable of the sower demonstrates why this is so remarkable. In the parable, the seed which is the word of God falls among four different kinds of soil. This parable is typical of many new converts. Some are like the seed which fell in stony places, they hear the word and anon with joy receiveth it; Yet hath he not root in himself but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended (Matt 13:20-21). Yet, none of these converts can be likened to the seen among the stony places. They were faithful in spite of terrible tribulations and persecutions—even to the laying down of their lives (Alma 24:21-22). Similarly, these new converts cannot be likened unto the soil which fell among the thorns, where the care of this world, and the deceitfuless of riches, choke the word, and he becometh unfruitful (Matt 13:22). They later migrate to the land of Jershon where, Mormon explains, they were distinguished for their zeal towards God, and also towards men; for they were perfectly honest and upright in all things; and they were firm in the faith of Christ, even unto the end (Alma 27:27).

Most missionaries have lost converts to tribulation, persecution, and the cares of the world. The sons of Mosiah were exceptions for all their converts were like the seed which fell into good ground. They heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty (Matt 13:23). The modern day prophets have encouraged us to do as much as we can to prepare the soil as did the sons of Mosiah, so that it will bear fruit—even an hundredfold.

Gordon B. Hinckley

“[missionaries have a responsibility to those they baptize to help them be] faithful and true, dyed-in-the-wool Latter-day Saints, with a conviction in their hearts concerning the truth of this great work. Now, this is going to become an issue all over the Church. It is a matter that deeply concerns me.”

“My brothers and sisters, please, I plead with you: Do all you can to see that those who you baptize are not baptisms only but solid true converts to this Church who will remain so.

“The Book of Mormon speaks of missionaries who taught so faithfully and so well that those they baptized never did fall away. (See Alma 23:6.) Now that ought to be our standard and our motto…I don’t believe there is any reason why a convert to this Church should leave again in a short time.” (Church News, 3/15/97)

Howard W. Hunter

“You may recall that the sons of Mosiah were so effective in their teaching, with ‘the power of God working miracles in them,’ that ‘as many of the Lamanites as believed in their preaching, and were converted unto the Lord, never did fall away’ (Alma 23:6). We trust that your efforts will be as fruitful. As you teach potential converts, make sure they have a sufficient foundation of faith, understanding, conviction, and commitment to keep themselves faithful when they become members of the Church. Please be certain there is coordination with the ward mission leader and stake missionaries so that new converts are warmly fellowshipped by ward or branch members.” (Teachings of Howard W. Hunter, p. 252)

LeGrand Richards

”(Speaking of missionary work) How can a man judge the beauty of a building if all he ever sees is the plan or foundation of it, not seeing the final structure with its decorations and adornments? He cannot know much about what it is to be. We sometimes go into a home, say a few words, and bear our testimonies, and think we have fully warned that house and that it will stand condemned in the day of judgment if they receive not the gospel. I tell you, I believe there are thousands upon thousands of men and women who love the Lord enough that they would join the Church and bear his name if they could only see the picture as we see it, and we simply don’t take the time to tell them of it.” (G. Lamont Richards, LeGrand Richards Speaks, p. 108)

Ezra Taft Benson

“The Book of Mormon is to be ‘a standard unto my people, which are of the house of Israel,’ said the Lord. (2 Nephi 29:2.) It is a standard we should heed and follow.

“In the twentieth section of the Doctrine and Covenants, the Lord devotes several verses to summarizing the vital truths which the Book of Mormon teaches. (See verses 17-36.) It speaks of God, the creation of man, the Fall, the Atonement, the ascension of Christ into heaven, prophets, faith, repentance, baptism, the Holy Ghost, endurance, prayer, justification and sanctification through grace, and loving and serving God.

We must know these essential truths. Aaron and Ammon and their brethren in the Book of Mormon taught these same kinds of truths to the Lamanite people (see Alma 18:22-39), who were ‘in the darkest abyss’ (Alma 26:3). After accepting these eternal truths, the Book of Mormon states, those converted Lamanites never did fall away. (See Alma 23:6.)

If our children and grandchildren are taught and heed these same truths, will they fall away? We best instruct them in the Book of Mormon at our dinner table, by our firesides, at their bedsides, and in our letters and phone calls—in all of our goings and comings.” (A Witness and a Warning, p. 11)

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Alma 24:7 I thank my God…that [he]…has in goodness sent these our brethren, the Nephites, unto us

First of all, it is important to point out that these are not the words of Ammon or Lamoni. Rather, they are the words of the new king, Anti-Nephi-Lehi, as he expresses his gratitude to the Nephite missionaries.

Only the converts to the gospel can fully appreciate the love they have for the missionaries that brought them the message of salvation. Often, they are loved like members of the family. The Lord teaches us that the love between missionary and convert is eternal, And if it so be that you should labor all your days in crying repentance unto this people, and bring, save it be one soul unto me, how great shall be your joy with him in the kingdom of my Father! (DC 18:15). The following story is illustrative of this great love.

LeGrand Richards

“I used to enjoy very much hearing President Grant tell of the Scandinavian Brother who came over to Utah. He had not been taught much about the gospel; all he knew was that it was true. The bishop went to him and taught him the law of tithing. He paid his tithing. He taught him about fast offering. He paid his fast offering. He taught him about ward maintenance (budget) and he paid that. Then the bishop went to him to get a donation to help build the meeting house. The man felt that ought to come out of the tithing, but before the bishop was through with him, he paid his contribution toward the meeting house. Then the bishop went to him to get his son to go on a mission. The good brother said, ‘That is the straw that breaks the camel’s back. He is the only child we have, and his mother can’t miss him.’ Then the bishop countered, ‘Brother so and so, who do you love in this world more than anyone outside of your immediate family?’ He thought a few minutes and said he guessed he loved that Mormon Elder who came up to the land of the midnight sun and taught him the Gospel of Jesus Christ. Then the Bishop countered, ‘Brother so and so, how would you like someone to love your boy just like you love that young Mormon Elder’ The brother said, ‘Bishop, you win again. Take him. I will be glad to support him in the mission field.’” (Just To Illustrate, p. 52)

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Alma 25:15-16 the law of Loses did serve to strengthen their faith in Christ

The difference between the Law of Moses as understood by the ancient Israelites in the Old Testament and the Law of Moses as taught in the Book of Mormon is fundamental. Two basic concepts of the law are not explained in a plain and precious way in the Old Testament. First, is that salvation did not come by the Law of Moses. Second, is that the purpose of the Law of Moses was to strengthen their faith in Christ. These two concepts are inextricably related but for the sake of discussion, they will be dealt with separately. Notice that of all the scriptures listed, only one comes from the Old Testament.

First, salvation does not come by the Law of Moses:

‘To what purpose is the multitude of your sacrifices unto me? saith the Lord: I am full of the burnt offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he goats…

Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil’ (Isa 1:11,16)

‘For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect…

For it is not possible that the blood of bulls and of goats should take away sins.’ (Heb 10:1,4)

‘But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness.

Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone;’ (Rom 9:31-32)

‘For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith.’ (Rom 4:13)

‘For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God.’ (Heb 7:19)

‘Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.’ (Rom 3:20)

‘And moreover, I say unto you, that salvation doth not come by the law alone; and were it not for the atonement, which God himself shall make for the sins and iniquities of his people, that they must unavoidably perish, notwithstanding the law of Moses.’ (Mosiah 13:28)

Second, the Law of Moses is to strengthen faith in Christ:

‘…harden not your hearts, as in the provocation.

…And to whom sware he that they (the children of Israel) should not enter into his rest, but to them that believed not?

So we see that they could not enter in because of unbelief.’ (Heb 3:15-19)

‘For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it.’ (Heb 4:2)

‘For Christ is the end of the law for righteousness to every one that believeth.’ (Rom 10:4)

‘But before faith came, we were kept under the law, shut up unto the faith, which should afterwards be revealed.

Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith.’ (Gal 3:23-24)

‘Behold, my soul delighteth in proving unto my people the truth of the coming of Christ; for, for this end hath the law of Moses been given; and all things which have been given of God from the beginning of the world, unto man, are the typifying of him.’ (2 Ne 11:4)

‘And behold, this is the whole meaning of the law, every whit pointing to that great and last sacrifice; and that great and last sacrifice will be the Son of God’ (Alma 34:14)

‘And for this intent we keep the law of Moses, it pointing our souls to him; and for this cause it is sanctified unto us for righteousness, even as it was accounted unto Abraham.’ (Jacob 4:5)

‘For, for this end was the law given; wherefore the law hath become dead unto us, and we are made alive in Christ because of our faith; yet we keep the law because of the commandments.’ (2 Ne 25:25)

John Taylor

“So firm a foundation having been laid for the faith of the Nephite people, we find that in every period of their history they retained their reverence for the law of Moses, though disputations sometimes arose, by reason of iniquity, with regard to its symbolism or its saving quality. The apostates, who separated themselves from the Church, occasionally fell into the grievous error of exalting the law above the Gospel, and, whilst maintaining its divine origin, they ignored its typical value and denied that it was a preparatory system leading to a higher, holier and more perfect law; they refused to recognize it as a schoolmaster to bring them to Christ.” (Mediation and Atonement, chapter 14)

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DC 77 Why a Question and Answer Format?

Who is asking the questions? Who is giving the answers? Perhaps some have wondered if a curious saint posed these questions to the Prophet and he gave the answers. However, the historical context is that the Prophet is “translating” the New Testament. Therefore, we can correctly assume that Joseph is asking the Lord for the interpretation of different elements of the Book of Revelation. The questions come from Joseph and the answers come from the Lord. This explains why only a few questions are asked. By the spirit of prophecy, Joseph Smith already understood most of the revelation. He only needed help with a few key concepts. Certainly, there would be many more questions if someone less inspired were inquiring. How many questions would there be if you were to do the asking?

It would seem that the few questions asked are the few portions of the Revelation that the Prophet did not already understand. He would later say, “the book of Revelation is one of the plainest books God ever caused to be written.” (Teachings of the Prophet Joseph Smith, 290) Indeed, for him, this statement is completely correct. For the rest of us, the revelation can only be made plain—or at least understandable—only by the many helps we get from the scriptures and latter-day revelation.

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DC 78 Historical Background

“In the two weeks between 1 and 15 March 1832, as the Prophet Joseph Smith continued the work of translating the Bible, he received four revelations now known as sections 78-81. Joseph’s own account concerning these revelations is brief: ‘Besides the work of translating, previous to the 20th of March, I received the four following revelations’ According to the Kirtland Revelations Book, Joseph, who was living in Hiram, Ohio, at the time, traveled to Kirtland between 29 February and 4 March and received Doctrine and Covenants 78 on 1 March while in Kirtland…

“In March 1832 it had been a little over a year since the Lord had revealed his law to the Church, including the law of consecration (see D&C 42). The publishing interests of the Church and those leaders involved in them had subsequently organized a consecrated ‘order’ known as the Literary Firm (see D&C 70). By March 1832, however, the Saints had not yet organized a storehouse either in Kirtland or in Missouri, even though an important part of the Lord’s plan for the consecration of his Saints was the establishment of a bishops’ storehouse, and some instruction concerning the storehouse had already been received by the Church (see D&C 51:13). Therefore, in order to help the Church take this necessary step in implementing the principles of consecration, the Lord directed in this revelation that Joseph Smith, Sidney Rigdon, and Newel K. Whitney form a business partnership for the purpose of generating revenue for the Church and establishing a bishops’ storehouse in Kirtland. This partnership was called the united firm—also known as the united order of the order of Enoch—and it would operate on many of the same principles as the previously established literary firm.

“Within three months of receiving section 78, Bishop Whitney’s mercantile store was fully consecrated as the bishops’ storehouse in Kirtland. This united firm operated like a Church-owned corporation with the managers Joseph Smith, Sidney Rigdon, and Newel Whitney taking out a salary sufficient for their needs while the corporate profits went toward providing for ‘the poor of my people’ (D&C 78:3). In Kirtland the united firm also purchased building lots, businesses, and the eventual site of the Kirtland Temple. Thus, the united firm gives us one example of how the principles of consecration might be applied in a business, mercantile, or manufacturing situation rather than in farming or agriculture, just as the literary firm provides an example for consecration in the business of publishing.

“The three members of the united firm in Kirtland were further instructed in Doctrine and Covenants 78 to travel to Zion to strengthen the Church there and also to create a branch of the united firm there and provide for a bishops’ storehouse. It must be understood that the united firm, or united order, never included the general membership of the Church, and there were never more than twelve individuals included in the partnership. Members of the united firm were generally Church leaders with property or businesses to be consecrated toward the establishment or continuation of the storehouse and the pursuit of other Church financial projects. In a period before the leading quorums of the church were fully organized, the united firm was intended for a limited time to provide financial leadership and accountability for the Church, and its members dealt with matters of Church financial policy that would later be the responsibility of General Authorities. Modern analogues to the united and literary firms can be seen in the corporation of the First Presidency, the corporation of the Presiding Bishopric, and the various financial, publishing, welfare, and other committees of the Church.

“Although the term united order is often used as an equivalent for ‘the law of consecration,’ this usage is technically incorrect, since the united firm was specifically the consecrated business partnership between Joseph Smith and other church leaders in Kirtland and Missouri between March 1832 and April 1834 (compare D&C 104). The law of consecration is the broader term and the eternal principle; the united order was merely one example of how the law of consecration was implemented in the business affairs of the Church during the Kirtland period.” (Stephen E. Robinson, H. Dean Garrett, A Commentary on the Doctrine and Covenants, [salt Lake City: Deseret Book Co., 2001] 2:350-352)

[Seanette]

Read this on 7/29.

Alma 19 – The queen summons Ammon. The king is receiving the light of God. King Lamoni revives and testifies that he has seen the Redeemer. All the king’s household, including Ammon, sink to the earth. Abish, a servant woman who was taught the Gospel by her father, assembles the people, who engage in a heated debate about the situation. A man who tries to attack Ammon is struck dead (fulfillment of the Lord’s promise to Mosiah to preserve his sons). The queen is revived and bears her testimony. She revives the king, who begins teaching the Gospel. Some believe, some refuse to. Ammon and the rest of the royal household rise. Many are baptized and the Church is established.

Alma 20 – The Lord sends Ammon to Middoni to free his brothers from prison. King Lamoni volunteers to go with him, since he and the king of Middoni are friendly and he wants to help persuade his friend to release Ammon’s brothers. Ammon accepts. They encounter King Lamoni’s father on the way, and King Lamoni explains recent events, including his absence from a family gathering. King Lamoni’s father orders him to kill Ammon and return home with his father, which he refuses to do. The king’s father draws his sword to attack his son and Ammon intervenes. The senior king’s attack on Ammon is unsuccessful and puts Ammon at the advantage, which he uses to compel the senior king to grant the release of Ammon’s brothers and give King Lamoni full autonomy as a ruler. Ammon’s brothers are freed.

Alma 21 – Aaron goes to the land of Jerusalem. The Amalekites and Amulonites convince the Lamanites to further harden their hearts . Aaron preaches in the synagogues (which are after the order of Nehor), is rejected, and leaves. He reunites with his brothers and they go to Middoni, where they are imprisoned until they are delivered by Ammon and King Lamoni. They resume preaching and make converts. King Lamoni has synagogues built and declares religious freedom in his land. Ammon preaches to a receptive and zealous people.

Alma 22 – Aaron and his brothers go from Middoni to the land of Nephi, where King Lamoni’s father rules. The older king requests that they teach him the Gospel, which they do. Similarly to his son, the king falls to the ground. His queen, believing the missionaries attacked the king, wants to have them killed. The king is revived and teaches his household, who convert. The king has Aaron and his brothers preach to the gathered multitude. There is discussion of territorial division between Nephites and Lamanites.

Alma 23 – The king proclaims religious freedom and orders that the missionaries be received and not harmed. Aaron and his brothers travel, preach, and make converts in seven area. The converts take the name of Anti-Nephi-Lehies (hereafter ANLs), and are freed from the curse on the Lamanites. The Amalekites and Amulonites reject the Gospel.

Alma 24 – The Amalekites and Amulonites stir the Lamanites up to anger against the ANLs. The king dies, and the new king takes the name Anti-Nephi-Lehi. The ANLs have covenanted not to take up arms to fight, and bury their weapons. Many of them are slain by the Lamanites, but a greater number of Lamanites convert.

Section 77 – Explanation of various items mentioned in the book of Revelation.

Section 78 – Storehouses are to be established for the poor. The Church is to be independent. The faithful have many blessings waiting for them.

Section 79 – Jared Carter is called to preach by the Comforter (Holy Ghost).

Section 80 – Stephen Burnette and Eden Smith are called to preach wherever their judgment leads them to go.

Moses 7 – Enoch teaches, establishes the City of Zion, and is shown the future of the world. Both God and Enoch grieve over the wicked. Zion is taken up.

Moses 8 – Methuselah prophesies, as does Noah. Noah and his sons (and presumably their wives) are the only righteous on the earth.