Comments on Alma 13 This chapter continues the "from the beginning" theme from the preceding chapter (cf. 12:22-35) and more specifically expands on the theme of 12:32-33, "God gave unto them commandments (v. 32) ... God did call on men, in the name of his son (v. 33)". Herein, Alma explains the order of the Son of God (v. 1-12), gives an example of this order in action (v. 13-20), and then asks the people to follow the example (v. 21-30). The implicit message is that just as Melchizedek called the people of Salem to repentance, so is Alma calling the people of Ammonihah to repentance. Both operated under the order of the son of God, and are performing the same function. v1-12 Alma reminds the people that God has ordained priests from the beginning to teach the commandments to the people (v. 1). These priests are ordained following the order of the Son of God so the people might know the source of redemption (v. 2). Alma now pauses for a lengthy parenthesis (v. 3-9) expanding and discussing the subject of v. 2. Verses 3-6 discuss the election of the priests and v. 7-9 the nature of their calling. Those who were foreordained and who do good works and exercise faith in mortality are ordained to be priests (v. 3). Thus have they been called to be priests when others were not eligible for this privilege because the chose to be hardhearted (v. 4), not because they weren't on an equal footing. And, so, this calling to the Priesthood is one that has been established from the beginning for those who would not harden their hearts (v. 5) so they may teach the commandments to whose who will harden their hearts, so all may obtain salvation (v. 6). Alma then emphasizes that the Priesthood is an eternal order of the Son of God (v. 7). Those who obtain the Priesthood by this calling and ordinance (v. 8) become high priests to the Son of God and gain eternal life by partaking in His "grace, equity, and truth" (v. 9). Alma resumes the subject from the end of v. 2, and says a great number were ordained to be priests because of their faith and good works. They chose to repent and do righteous works (v. 10), so they were sanctified by the Atonement (v. 11). These who were sanctified by the Holy Spirit could not tolerate sin in even the smallest degree. These are those who enter in the kingdom of Heaven (v. 12). In reading this passage, especially v. 3-5 I cannot help but think Alma's intention is to undercut anyone who would argue the Priesthood is a human order of elitism and exclusion. He states emphatically the order is eternal and of heaven according to God's foreknowledge, and participation in the order is determined by the choice to repent and do good works. As that is dependent upon the individual's choice, then it is the individual who determines their participation. Then, in v. 10-12 Alma emphasizes twice that there were many who participated in the Priesthood. In 8:11 the people say they are under no obligation to him because "we are not of thy church", which could easily be taken to be an implicit accusation of elitism and self-promotion. If that is the case, then this would be Alma's defense against such an argument. If it is not the case, why is Alma emphasizing the order is God's, is eternal, and is one many have participated in? v1 "I would cite your minds forward", i.e., forward in time from the Fall, as discussed in 12:31-36, to the "second commandments" mentioned in v. 37 which is what Alma is referring to as "these commandments" in this verse. "the Lord God ordained priests", Alma is speaking of the early Patriarchs from Adam to Moses (cf. D&C 84:6-16) and then Aaron on down (cf. D&C 84:19-25). v3 The first half of the verse is clearly talking about foreordination, but what the second half of the verse, the portion following "in the first place...", isn't clear. The statement "in the first place" is sufficiently ambiguous to refer to the War in Heaven. But, this cannot be the case as even those who are not foreordained to be priests still chose the good part in the War in Heaven. Thus, the second half of the verse must be talking about these foreordained priests in mortality "choos[ing] good, and exercising exceedingly great faith", which agrees with v. 10. v9 Compare Hebrews 5 and 7. v13-20 Alma now exhorts the people to repent so they may obtain eternal life (v. 13). He encourages them to follows the example of Melchizedek and the people of Salem (v. 14), who was that same high priest whom their father Abraham paid tithes to (v. 15). Alma then pauses to insert a parenthesis to point out the paying of tithing, and the other ordinances under the Law of Sacrifice, are all symbols representing the order of the Son of God (v. 16). Alma resumes the subject from v. 15 by stating the people at Salem had grown wicked (v. 17), but Melchizedek exercised great faith, became a high priest, and then preached repentance to the people. The people did repent because of his preaching, and thus he did establish peace in the land and became known as the "prince of peace" (v. 18). There were many high priests before him and many afterwards, but none greater, so he is held up as the example (v. 19). Alma then encourages the people to read the Scriptures for themselves, and tells them if they distort the Scriptures it will lead to their destruction (v. 20). We would assume this account of Melchizedek and Salem is treated more verbosely in the Brass Plates than it is in our present OT, and this is where Alma is getting his information from. Alma's statement that they go and search the Scriptures for themselves necessarily implies they had access to them. How widespread the access was (i.e., individual copies, shared copies, central publicly available repositories) is not clear, but there was obviously no exclusivity in distribution and availability. v15 "even our father Abraham", the message is that even one as great as Abraham, whom the Lord covenanted with firsthand, had to defer to Melchizedek's authority as high priest and pay tithes to him. v20 Ironically, the unrepentant end up destroying the scriptures, cf. 14:8. v21-30 Alma follows up the example of Melchizedek and Salem with his own appeal for the people to repent because the day of salvation is coming soon (v. 21). Angels are preaching the good news of salvation to all of scattered Israel, and that includes the Nephites (v. 22). The message is made known to the Nephites in a manner that is easy to understand, so they will not make a mistake because they are cut off from the rest of Israel. Thus, they are very fortunate to have the message declared to them in their own place (v. 23) with many angels declaring the message so that all among them will receive Christ's message when he comes (v. 24). Alma eagerly anticipates the time of Christ's coming, he hopes it will be able to see it, but he doesn't know when it will be (v. 25). But, when it does happen, it will be made known to the prophets among them so the predictions made to their fathers will be fulfilled (v. 26). Alma then pleads with them to repent and cast away their sins (v. 27), and humble themselves before the Lord so they may be filled with love (v. 28) and obtain eternal life (v. 29). He then expresses hope that God will grant them time to repent before He punishes them for their wickedness, because otherwise He will destroy them and cast them into hell (v. 30). v22 "among all his people, yea, even to them that are scattered", i.e., Israel. v28 "that ye may not be tempted above that which ye can bear", cp. Matt. 6:34. v31 Mormon then ends the lengthy quotation of Alma by mentioning he said a lot more that was documented, but he didn't quote it all. Copyright © 2001 by S. Kurt Neumiller . All rights reserved. No part of this text may be reproduced in any form or by any means for commercial gain without the express written consent of the author. Digital or printed copies may be freely made and distributed for personal and public non-commercial use.