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CHAPTER 12Alma contends with Zeezrom—The mysteries of God can be given only to the faithful—Men are judged by their thoughts, beliefs, words, and works—The wicked shall suffer a spiritual death—This mortal life is a probationary state—The plan of redemption brings to pass the resurrection and, through faith, a remission of sins—The repentant have a claim on mercy through the Only Begotten Son. [About 82 B.C.] |
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1 NOW Alma, seeing that the words of Amulek
had silenced Zeezrom, for he beheld that Amulek had caught him in his
alying and deceiving to destroy him, and seeing that he
began to tremble under a bconsciousness of his guilt, he
opened his mouth and began to speak unto him, and to establish the words of
Amulek, and to explain things beyond, or to unfold the scriptures beyond that
which Amulek had done.
2 Now the words that Alma spake unto Zeezrom were heard by the people round about; for the multitude was great, and he spake on this wise:
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1a
Alma 11:36 (20-38) b Alma 62:45; D&C 6:11; D&C 18:44; TG Conscience
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3 Now Zeezrom, seeing that thou hast been taken in thy lying and
craftiness, for thou hast not lied unto men only but thou hast lied unto God;
for behold, he knows all thy athoughts, and thou seest that
thy bthoughts are made known unto us by his Spirit;
4 And thou seest that we know that thy plan was a very asubtle plan, as to the subtlety of the devil, for to lie and to deceive this people that thou mightest set them against us, to brevile us and to cast us out—
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3a
Jacob 2:5;
D&C 6:16 b Alma 10:17 4a D&C 123:12 b TG Slander
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5 Now this was a plan of thine aadversary, and he
hath exercised his power in thee. Now I would that ye should remember that
what I say unto thee I say unto all.
6 And behold I say unto you all that this was a asnare of the adversary, which he has laid to catch this people, that he might bring you into subjection unto him, that he might encircle you about with his bchains, that he might chain you down to everlasting destruction, according to the power of his captivity.
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5a
TG
Devil 6a Prov. 29:6 (3-8) b Alma 5:9 (7-10)
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7 Now when Alma had spoken these words, Zeezrom began to tremble more
exceedingly, for he was convinced more and more of the power of God; and he
was also convinced that Alma and Amulek had a knowledge of him, for he was
convinced that they aknew the thoughts and intents of his
heart; for power was given unto them that they might know of these
things according to the spirit of
prophecya.
8 And Zeezrom began to inquire of them diligently, that he might know more concerning the kingdom of God. And he said unto Alma: What does this mean which Amulek hath spoken concerning the resurrection of the dead, that all shall rise from the dead, both the ajust and the unjust, and are brought to stand before God to be bjudged according to their worksa?
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7a they might know of these things
according to the spirit of prophecy By what power may one know
concerning the thoughts and intents of another? And by what power does one
discern concerning another, to know of their thoughts, their intent, their
beliefs, their words and their works, whether they be of God or whether they
be of the devil? It is the power of the 'spirit of prophecy'. And what is
the 'spirit of prophecy'? It is the same as is the 'spirit of revelation'.
And what is the 'spirit of revelation'? It is the spirit and the power of the
Holy Ghost. This is given to every humble and faithful servant of the Lord
through the ordinances of baptism and the Gift of the Holy Ghost. Any member
of the church 'may' be so endowed to know the mind, the thoughts the intents,
the beliefs, the words and the works of another if it so be the will of God
according to that faith which they will exercise in him. Now this is not to
say that one may go about reading peoples minds. Their must be a purpose in
the Lord that such is done. It is no little thing to know the mind of
another. Even Satan does not have such power. Only in and through the power
of God by the workings of the Holy Ghost is such power possible. When one may
seem to do such by any other means, it is a trick or an educated calculated
presumption that may be true based only upon the logic of a matter. Beware of
such, so some do strive to deceive the children of men by performing such.
But it is a blessing and gift of the Holy Ghost to know and understand the
inner workings of another to the extent of working God's will and purpose to
the good of the righteous in and through the Spirit of God, even by the Holy
Ghost.
And by this power is nothing hid from God, but all is known unto him. That power of the Holy Ghost is able to enter into a man, to know of that man's mind and heart and of all his secret acts and intentions that nothing is hid from the all seeing eye of the eternal God of heaven and earth. Man cannot hid himself from God. And so will the judgement of God be, according to the works of a man according to the intents of his heart as revealed by the thoughts of his mind, that which is written in the fleshy tablets of the very being. This is discernable by the Holy Ghost just as discernable as the 'core memory' of a computer unit may be read and discerned by ascertaining its stored computed impulses. This is the power of discernment that by the power of spirit and light all might be read and known unto God. And at such speed of instantly knowing the state of the being before Him. Yea, a man cannot lie nor deceive God. For the truth be known to God in all things. And the only hope for the wretched nature of man is to be purified by the grace and the power of the atonement of God, that through him all may be made clean, erased as to wickedness. And righteousness recorded and installed in the place thereof. 8a all shall rise from the dead, both the just and the unjust, and are brought to stand before god to be judged according to their works This being brought to stand before God has a foreshadowing which was in the beginning before the earth in the preexistance when Jehovah and Lucifer were brought to stand before God. There Jesus stood before Elohim at his right hand with Satan/Lucifer also standing before the Father at the left hand of Jesus to oppose him. This event is recorded in a vision given to Zechariah the prophet (see commantary Zechariah 3). In that first judgment council Lucifer was mark and rejected by the Father to be cast out of Heaven and Jesus was accepted and the Plan of Redemption summarized in proclamation as to it events from the sins of the world being place upon Jesus to their removal according to the obedience which he would show unto the FAther even down to that great Millennial day the the judgment given over to Christ to judge his people. That initial judgment of Christ and Satan before the Father is a type of that which we will also be brought to stand in either at the right hand of the Father to be counted as true followers of Christ or upon His left hand to be counted as sinners and numbered with Satan and his followers as also referenced by King Benjamin is Mosiah 5:9. |
7a
Alma 14:2 8a Dan. 12:2 b TG Judgment, The Last
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9 And now Alma began to expound these things unto him, saying: It is
given unto many to aknow the bmysteries of
Godb; nevertheless they are laid under
a strict command that they shall not impart conly according
to the portion of his word which he doth grant unto the children of men, according
to the heed and diligence which they give unto himb.
10 And therefore, he that will aharden his heart, the same receiveth the blesser portion of the worda; and he that will cnot harden his heart, to him is dgiven the greater portion of the word, until it is given unto him to know the mysteries of God until he know them in full. 11 And they that will harden their hearts, to them is given the lesser aportion of the word until they bknow nothing concerning his mysteries; and then they are taken captive by the devil, and led by his will down to destruction. Now this is what is meant by the cchains of dhell.
Vision of All  |
9a It is given unto many to know the
mysteries of God Within this verse is give such conditions as the
'vision of all' is openned up unto a prophet of god. Here it first states
that this 'understanding' to know the 'mysteries' of God is/has been given
to many. Namely at this point we know of Mahori Moriancumr and Ether, likely
such as Adam, Enoch and even Noah of old, Isaiah and perhaps such as Jeremiah
and Ezkiel; then there is Lehi and Nephi, and Mosiah since he was the seer that
translated from the record of ether; further it seems that Moroni and many his
father Mormon, and certainly John the Revelator for it was so told to Nephi.
Now that is a list of many and there would be a number of many more such as
Zecharaih and perhaps John the Baptist and Zenos and Zenoch and countless
others. But it is given to them, that is either the whole of it or those parts
of it was apply unto them, under 'strict commandment' that they only impart
that portion that it is given and granted unto them reveal unto man according
to such 'heed and diligence' that they give unto it. And in verse 11 it further
states that this is dependent upon whether they 'harden their hearts' against
it, and if they do they are given 'the lesser portion.' Joseph Smith said he
had been given such as 'much' which he could not reveal due to the lack of
heed the saints were paying unto that which he had given unto them to
understand. Joseph Smith would be one to add to that list also as in D&C 76
we are given a great glimse into such as that 'vision
of all.'
9b they shall not impart only according
to the portion of this word which he doth grant unto the children of men,
according to the heed and diligence which they give unto him Here
then is a mystery given to understand how the things and understandings of
God are given. In the simpliest instance, one who knows the mystery merely
does not state it verbally. But what of those instances in which the audience
is mixed in a group setting when the message has been prepared and is given?
What there allows or prohibits the listener from not hearing and understanding
the message? This is the instance of not only teaching by the spirit, but it
is the instance wherein the listener does hear and receive by the spirit. And
it is by the spirit which men do receive the understanding of the things of
God to that level and to that extent to which they are prepared to hear and
to receive or not to hear, receive and understand.
10a he that will harden his heart, the same receiveth the lesser portion of the word Now here is the great key of understanding, for indeed to many it was not given to understand the mystery of God and the relationship between the Father, Son and Holy Ghost. For only unto those who are diligent unto such understanding in righteousness is such things revealed and unto those who harden their hearts against God it is not give to understand such things. And thus the knowledge of all the mysteries of understanding our God are but given according to the faith and diligence and obedience which men do exercise unto obtaining such. For God will not give unto him who does not knock and seek and ask of him. Only to those who do exercise those works of faith unto coming unto God does God give those things whereby he may do so. This is an eternal law upon which all things are founded. Men are rewarded according to their works, according to their efforts and the direction in which they themselves so determine to so move themselves towards. This is the law of self actuation and that of agency to act that they may be acted upon according to how it is that they do act, either unto good or evil, either unto light, knowledge and understanding or unto darkness and ignorance as pertaining unto the things of God. This is an eternal principle. Thus if men do not work to the end of coming to know God, they will not ever so find him to bring him to their full and pure understanding. |
9a
Dan. 1:17 b Alma 26:22; TG Mysteries of Godliness c John 16:12; Alma 29:8; 3 Ne. 26:10 (6-11); Ether 4:7 (1-7) 10a 2 Ne. 28:27; 3 Ne. 26:10 (9-10); Ether 4:8 b D&C 93:39 c TG Teachable d Dan. 2:21-22; 2 Ne. 28:30-31; D&C 50:24; D&C 71:5-6 11a Matt. 25:29 b TG Apostasy of Individuals c Prov. 5:22; John 8:34 (31-36); 2 Ne. 28:19-22; Mosiah 23:12; Alma 26:14; TG Bondage Spiritual d Prov. 9:18; 1 Ne. 14:7; 2 Ne. 2:29 (26-29); TG Hell
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12 And Amulek hath spoken plainly concerning
adeath, and being raised from this mortality to a state of
immortality, and being brought before the bar of God, to be
bjudged according to our works.
13 Then if our hearts have been hardened, yea, if we have hardened our hearts against the word, insomuch that it has not been found in us, then will our state be awful, for then we shall be condemned. 14 For our awords will condemn usa, yea, all our works will condemn usa; we shall not be found spotless; and our thoughts will also condemn usa; and in this awful state we shall not dare to look up to our God; and we would fain be glad if we could command the rocks and the bmountains to fall upon us to chide us from his presence. 15 But this cannot be; we must come forth and stand before him in his glory, and in his power, and in his might, majesty, and dominion, and acknowledge to our everlasting ashame that all his bjudgments are just; that he is just in all his works, and that he is merciful unto the children of men, and that he has all power to save every man that believeth on his name and bringeth forth fruit meet for repentance.
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14a our words will condemn us ... our works will condemn us ... our thoughts will also condemn us All will be known unto God. The very nature of our inner being, that is our heart will also condemn us. On the other hand through the mercy of Christ, faith on his name, repentance unto a newness of life in him being led in all things by the spirit in whatsoever to do; if we are upon that path of working the system of Christ unto salvation, then our words, works, thoughts and heart will be known unto righteousness and Christ will by the grace and mercy of God, redeem us. It is a two edge sword of living a commitment in Christ unto salvation or being left unto one's own self and to the condemnation of the judgements of God. |
12a
Alma 11:45 (41-45) b TG Judgment, The Last 14a Prov. 18:21; Matt. 12:36; James 3:6 (1-13); Mosiah 4:30 (29-30) b Hosea 10:8; 2 Ne. 26:5 c Job 34:22; Amos 9:3; 2 Ne. 12:10 15a Mosiah 3:25; TG Shame b 2 Pet. 2:9; TG Justice
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16 And now behold, I say unto you then cometh a death, even a second
adeath, which is a spiritual death; then is a time that
whosoever dieth in his sins, as to a temporal bdeath, shall
also cdie a spiritual death; yea, he shall die as to things
pertaining unto righteousness.
17 Then is the time when their torments shall be as a alake of fire and brimstone, whose flame ascendeth up forever and ever; and then is the time that they shall be chained down to an everlasting destruction, according to the power and captivity of Satan, he having subjected them according to his will. 18 Then, I say unto you, they shall be as though there had been ano redemption made; for they cannot be redeemed according to God's justice; and they cannot bdie, seeing there is no more corruption.
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16a
TG
Death, Spiritual, Second b Alma 11:42 (40-45) c 1 Ne. 15:33; Alma 40:26 17a Rev. 19:20; Rev. 21:8; Mosiah 3:27; Alma 14:14 18a Alma 11:41 b Rev. 21:4; Alma 11:45; D&C 63:49; D&C 88:116
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19 Now it came to pass that when Alma had made an end of
speaking these words, the people began to be more astonished;
20 But there was one Antionah, who was a chief ruler among them, came forth and said unto him: What is this that thou hast said, that man should rise from the dead and be changed from this mortal to an aimmortal state that the soul can never die? 21 What does the scripture mean, which saith that God placed acherubim and a flaming sword on the east of the garden of bEden, lest our first parents should enter and partake of the fruit of the tree of life, and live forever? And thus we see that there was no possible chance that they should live forever.
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20a
TG
Immortality 21a Gen. 3:24; Alma 42:2; Moses 4:31; TG Cherubim b TG Eden
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22 Now Alma said unto him: This is the thing which I was about to
explain. Now we see that Adam did afall by the partaking of
the forbidden bfruit, according to the word of God; and
thus we see, that by his fall, all mankind became a clost
and fallen people.
23 And now behold, I say unto you that if it had been possible for Adam to have apartaken of the fruit of the tree of life at that time, there would have been no death, and the word would have been void, making God a liar, for he said: bIf thou eat thou shalt surely die. 24 And we see that adeath comes upon mankind, yea, the death which has been spoken of by Amulek, which is the temporal death; nevertheless there was a space granted unto bman in which he might repent; therefore this life became a cprobationary state; a time to dprepare to meet God; a time to prepare for that endless state which has been spoken of by us, which is after the resurrection of the dead.
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22a
TG
Fall of Man b Gen. 3:6; 2 Ne. 2:15-19; Mosiah 3:26 c Mosiah 16:5 (4-5); Alma 9:30-32 23a Alma 42:5 (2-9) b Gen. 2:17 24a TG Death b 2 Ne. 2:21; Moses 5:8-12 c 1 Pet. 2:20-21; TG Earth, Purpose of; TG Probation; d Alma 34:32-35
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25 Now, if it had not been for the plan of redemption, which was laid
from the foundation of the world, there could have been no
aresurrection of the dead; but there was a plan of
bredemption laid, which shall bring to pass the
resurrection of the dead, of which has been spoken.
26 And now behold, if it were possible that our first parents could have gone forth and partaken of the atree of life they would have been forever miserable, having no preparatory state; and thus the bplan of redemption would have been frustrated, and the word of God would have been void, taking none effect. 27 But behold, it was not so; but it was aappointed unto men that they must die; and after death, they must come to bjudgment, even that same judgment of which we have spoken, which is the end.
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25a
2 Ne. 2:8;
Alma 7:12;
Alma 42:23 b TG Redemption 26a Gen. 2:9; 1 Ne. 15:36 (22, 28, 36); 2 Ne. 2:15; Alma 32:40 b Alma 34:9 (8-16); Alma 24:8 (6-28); Moses 6:62 27a Job 7:1; Heb. 9:27; D&C 42:48; D&C 121:25 b TG Judgment, The Last
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28 And after God had appointed that these things should come
unto man, behold, then he saw that it was expedient that man
should know concerning the things whereof he had appointed unto
them;
29 Therefore he sent aangels to converse with them, who caused men to behold of his glory. 30 And they began from that time forth to call on his name; therefore God aconversed with men, and made known unto them the bplan of redemption, which had been prepared from the cfoundation of the world; and this he made known unto them according to their faith and repentance and their dholy works.
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29a
Moro. 7:25, 31;
D&C 29:42 30a Moses 1:1; Moses 5:4-5; Moses 6:51 (4, 51-68) b TG Salvation, Plan of c Gen. 2:16-17; Mosiah 18:13; Alma 13:3, 5, 7-8; Abr. 3:26 (24-26) d Luke 8:15 (14-15)
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31 Wherefore, he gave acommandments unto men, they
having first transgressed the bfirst commandments as to
things which were temporal, and becoming as Gods, cknowing
good from evil, placing themselves in a state to dact, or
being placed in a state to act according to their wills and pleasures,
whether to do evil or to do good—
32 Therefore God gave unto them commandments, after having made aknown unto them the plan of redemption, that they should not do evil, the penalty thereof being a second bdeath, which was an everlasting cdeath as to things pertaining unto righteousness; for on such the plan of redemption could have no power, for the works of djustice could not be destroyed, according to the supreme egoodness of God.
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31a
TG
Commandments of God b Gen. 2:17 (16-17); 2 Ne. 2:19 (18-19) c Gen. 3:22; Moses 4:11 d 2 Ne. 2:16; TG Agency 32a Moses 5:9 (4-9) b TG Death, Spiritual, Second c TG Damnation d Mosiah 15:27; Alma 34:16 (15-16); Alma 42:15 e TG Goodness
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33 But God did call on men, in the name of his Son, (this being the
aplan of redemption which was laid) saying: If ye
will brepent and harden not your hearts, then will I have
mercy upon you, through mine Only Begotten
Sona;
34 Therefore, whosoever repenteth, and hardeneth not his heart, he shall have claim on amercy through mine Only Begotten Son, unto a bremission of his sins; and these shall enter into my crest. 35 And whosoever will harden his heart and will do ainiquity, behold, I swear in my wrath that he shall not enter into my rest.
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33a If ye will repent and harden not your hearts, then will I have mercy upon you, through mine Only Begotten Son These are the words of God the Father of Spirits. It was His plan which was adhered to by Jehovah and rejected by Lucifer. Jehovah of the mind to perform all things according to the mind and the will of the Father, and Lucifer taking it upon himself to do as he would to the end of his own mind, will and personal glory |
33a
TG
Salvation, Plan of b Moses 5:8 34a 2 Cor. 4:1 b TG Remission of Sins c D&C 84:24; TG Rest 35a Moses 5:15
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36 And now, my brethren, behold I say unto you, that if ye will
harden your hearts ye shall not enter into the rest of the Lord; therefore
your iniquity aprovoketh him that he sendeth down his
bwrath upon you as in the cfirst
provocation, yea, according to his word in the last provocation as well as
the first, to the everlasting ddestruction of your souls;
therefore, according to his word, unto the last death, as well as the first.
37 And now, my brethren, seeing we know these things, and they are true, let us repent, and harden not our hearts, that we aprovoke not the Lord our God to pull down his wrath upon us in these his second commandments which he has given unto us; but let us enter into the brest of God, which is prepared according to his word.
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36a
1 Kings 16:33;
TG
Provoking b TG God, Indignation of c Heb. 3:8; 2 Ne. 9:7; Jacob 1:7-8; Mosiah 16:4-7; Alma 11:45; Alma 42:6, 9, 14 d TG Damnation 37a Num. 14:11-12; 1 Ne. 17:30 (23-31); Jacob 1:8; Hel. 7:18 b Alma 13:6-29; Alma 16:17; D&C 84:24
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