Site:SS lessons/BOM lesson 21

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Mosiah 29:1-5

The Book of Mormon > Mosiah > Chapter 29

Previous (Mosiah 28:16-20)

Next (Mosiah 29:6-10)

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vv. 7-9: Aaron has just been converted in a miraculous manner, and he is obviously serious about his conversion. His mission is evidence of that. Nevertheless, here we see Mosiah worried that being king might destroy him. Does he lack confidence in his son? If so, why? If not, how do you explain Mosiah’s remarks?

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it may have been a hypothetical question on Mosiah's part although as you continue to read in Alma I find it interesting thatAmmon is selected as the leader to the mission to the Lamanites and is the one to bless/ anoint each missionary as they seperate to their assignments. Either Aaron was extremely humble and let his brother lead or Aaron felt less qualified to lead. It is not the first time in the scriptures that the eldest has that issue but it is very commendable and different that Aaron allowed and encouraged his younger brother ie Hyrum and Joseph not Jacob and Esau and encouraged his father to form a new and better form of government.

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vv. 12ff: What is necessary in order to have a king? Are the judges that Mosiah suggests as rulers the same or similar to the judges of ancient Israel, or is this a different system of government?

v. 13: Mosiah tells us that the problem with kings is that sometimes they are unjust. How does having judges instead of kings ameliorate this problem? (Compare vv. 28-29.)

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I think it must be remembered that Mosiah has just spent years interpreting the Jaredite record. He does not have actual experience with wicked kings possible unremarkable ones through the 200 year Nephite history to date and then Mosiah, Benjamin and then himself. His father and grandfather Mosiah were great reformers who left a wicked and hostile environment in the Land of Nephi to come to Zarahemla and teach that people and eventual rule over them. I don't think he wanted to see his people ever to settle back to the mediocrity and wickedness of previous generations. They needed to do there part as Iam sure they did as they homesteaded the new land. He also didn't want to fall into the generations of progressively wickeder kings as there were in Jaredite times. There was a pattern of people's law small governable groups lower judges and higher judges law by the people a vote and representation for the offending party with an assumption of innocence till proven guilty this goes all the way back to Moses' time and was afforded to Nehor and Amlici

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Verse 16

What does Mosiah mean by the title "king"?
In the Old Testament the king is often understood as a shadow of the Messiah, one who typifies the Savior. Is he suggesting here that, because of our iniquity, that type and shadow doesn’t work?
How is a "king" different from any other type of ruler? If Mosiah is not trying to abolish rulership, what exactly is he trying to accomplish?

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Lexical notes

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Verse 16

Kings in the Old Testament. Although kings are mentioned frequently in the Pentateuch, they are usually associated with Gentiles not associated with the Israel or the Abrahamic covenant. One possible exception to this is Melchezidek who is referred to as a king in Gen 14:18. Another exception is in Deut 17:15, 15 and Deut 28:36 where the first prophecies of a king (or kings) appear. In the Book of Judges, Abimelech (the son of Gideon, one of the judges) is made king in Judg 9:6, but this is a short-lived affair and it's not very clear there what exactly the difference was between a "king" and a "judge". It is not until the Israelites beg Samuel for a king in 1 Sam 8:5 which leads to the Saul being anointed king of Israel (see 1 Sam 9:16ff and 1 Sam 10:22-24). Both Moses and Samuel warned that Israel's kings would lead to problems (see esp. Deuteronomy chapters 17 and 28 and 1 Samuel chapters 8 and 12). The problems associated with these kings becomes especially transparent in 2 Samuel and 1 and 2 Kings. Around 920 BCE, the Israelite monarchy split into the Kingdom of Israel under Jeroboam and the Kingdom of Judah under Rehoboam (see 1 Kgs 12). These kingdoms were eventually destroyed by the Assyrians (around 720 BCE, prophesied by Isaiah in Isa 7-12, among others; see also 2 Kgs 17:3-6) and Babylonians (around 590 BCE, prophesied by Isaiah in Isa 13-14; see also 2 Kgs 25:1-9).

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Verse 21

What is the definition an "iniquitous" king?
Are there Old Testament precedents for dethroning an iniquitous king, or is this something that comes from the Nephite's American experience?
How is the word contention used here? Does it just mean arguing, or is it something more? How does the use of the term here compare with the way it is used earlier in the Book of Mosiah and elsewhere in the Book of Mormon?

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Verse 22

What is meant by "friends in iniquity"? Are these friends kept in iniquity because of the king, is the king brought to iniquity by his friends, or do they mutually reinforce each other?
What does keeping guards have to do with being an "iniquitous king"?
What is the role of tradition in governance? Why would it be iniquitous for a ruler to tear up the laws of those who have come before? Does the tradition have weight in and of itself, or is the problem here only when unrighteous kings break the laws established in righteousness?
What does it mean to trample under your feet the commandments of God? Does this just mean to break the commandments, or is there something more implied?

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Verse 23

Mosiah here claims that an unrighteous king a) enacts laws, b) sends them forth, c) punishes those who violate his laws, including d) destroying them, and e) sending armies against them. Are these all prerogatives of a righteous king as well? Are these practices in and of themselves unrighteous, or just when they are used to sustain iniquitous laws or practices?
Can righteous kings send armies against his own people, or just against foreign enemies?

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Verse 24

Why does Mosiah consider unrighteous rulership to be an "abomination"? What does abomination mean, and how is it different from any other type of unholy or impure practice?

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Verse 25

Does this verse tell us that the judges were elected democratically, or does it mean something else? What evidence can you give for your conclusion?
Is the law referred to in this verse the Law of Moses or some other body of law?

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Exegesis

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Verse 25

"the laws which have been given you by our fathers, which are correct, and which were given them by the hand of the Lord" The reference to the laws here is interesting in terms of how it finesses the issue of the law's origin. First, the law is linked to "the voice of the people" who choose judges in order to enforce the law. Second, the law is associated with "our fathers." Finally, the law is linked at some point in the distant past, apparently, with God, who gave it to our fathers. Notice the claims that are not made: the law is not authored by the people, the law is not derived by the legal exegesis of scripture, the law is not seen as being directly dictated by God. Rather, the law seems to be based on a tradition that is sanctified by some hazily defined divine origin.

The use of the word "correct" here is also suggestive. The Book of Mormon frequently speaks of "incorrect traditions" of the Lamanites, which seems to consist of a counter narrative of the Lehite exodus from Jerusalem, in which Nephi stole the right of government from his older brothers. (See,e.g., Mosiah 10:12, Alma 26:24, Alma 37:9) By calling the "laws of our fathers" "correct" Mosiah may be drawing an implicit contrast with the "incorrect traditions" of the Lamanites. If so, then the costrast of laws with tradition is interesting in that it seems to link the concept of law to a particular narrative. The primacy of narrative in Nephite legal discussions can be seen in other passages, particularlly Alma 30, the one place in the Book of Mormon where a legal rule is derived from a scriptural text. The text in question, however, is a narrative rather than a legislative passage from the Old Testament. (See Alma 30:7-8)

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Questions

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Verse 26

Given the Nephite experience so far, the record they have of Israel before Lehi left, and what they have just read in the Book of Ether, how can Mosiah say this? All the evidence seems to indicate that it is quite common for the majority to desire what is wrong, doesn’t it?
What does it mean to "do your business by the voice of the people"? Is this actual democracy or something else?

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Verse 27

Does this verse answer the question just asked about v. 26? How are we to understand these verses as they apply to us today?
What does it mean for God to "visit you with great destruction"?

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Verse 28

What is meant here by judges? How are Nephite judges different from kings? How are these judges different from judges described in the Old Testament?
What does it mean to have a judge judged by a higher judge?

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Verse 29

What are the difficulties and opportunities afforded by having lower judges judge higher judges "according to the voice of the people"?
How is this system of judges different from other modern judicial systems?

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Verse 30

How can King Mosiah establish a democracy by fiat? Is this what he is really trying to do, or is something else going on here?

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Verse 31

Israelites also had this belief, that the wickedness of the king caused the wickedness of the nation. It was the flip side of the belief that the king typified the Messiah. What bearing does this belief have on our understanding of government? Why might the ancient Israelites and King Mosiah have believed that a wicked king caused a wicked people?
We don’t usually believe that a wicked CEO in a company is necessarily a bad leader for the company. Why would a wicked national leader necessarily be a bad leader for the country? In other words, how do the two kinds of leadership differ, if they do?

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Verse 32

To what inequality is Mosiah referring? What are the implications of there being an inequality of iniquities between rulers and their people?

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Verse 33

Is Mosiah arguing that it is too difficult to be king, even for a righteous person, so no one should ask someone to be his or her king? Why would that argument be different for a king than for any other leader?
What exactly are the burdens of kingship that Mosiah is talking about here? Is it just the complaining of his people, or are we talking about some kind of divine kingship whereby the sins of the people are thought to fall upon the king, who is then required to expiate them? How might this relate to Ancient Mesoamerican concepts of divine kingship, whereby the king was required to ceremonially shed his own blood for his people?

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Verse 34

What does it mean for each person to "bear his part"? His part of what?

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Verse 38

Two things seem to have most impressed Mosiah’s people to give up their desire for a king: they wanted each person to have an equal chance and they wanted each person to answer for his or her own sins. What kinds of things has Mosiah been talking about that would have led them to the conclusion that each should have an equal chance at something or other? To what do you think they want each person to have an equal chance?
How is their desire to have each person answer for his or her own sins a response to Mosiah’s teaching? Why wouldn’t each person be responsible under a king? Is this, perhaps, reflection of the Israelite understanding of the king (see v. 31)?
Are Mosiah's actions here more about establishing democracy for democracy's sake, or for some other purpose?

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Verse 39

What are the liberties that "had been granted unto" the people here?

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Exegesis

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Verse 38

This verse offers a vital clue to how the Nephites understood kingship as a form of government. Under a king, it was apparently not the case that "every man" would "have an equal chance throughout all the land." What that seems to mean, according to the following phrase, is that "every man" was not responsible "to answer for his own sins." The role of the king was, in Nephite society, then, to represent in a single person the whole of the nation: if the kingdom was righteous, so was the king, and if the kingdom was wicked, so was the king (a sort of dialectic between king and kingdom seems implied, rather than a one-way causality). The king, and a unique embodiment of the whole people, carried all the sins of the people, as well as all of the glory: everything was on the head of the king. When Mosiah offers here to change the manner of government, the people become "exceedingly anxious" to answer for their own sins. Each person is given, ultimately, the opportunity to be a king and a priest over a limited domain (this seems, in the end, to be the point of King Benjamin's speech). The king carries the weight (burden/glory), and each is willing to carry his (or her?) own. (It might be noted that this understanding of the monarchy makes quite a gap between the spirit of the Book of Mormon and the American attitudes toward the Revolution.)

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Verse 41

What is meant here by throughout the land? Does this just refer to the Land of Zarahemla, or all of the cities and villages inhabited by the Nephites (v.44)?
How does this reorganization of the Nephite polity represent a true change between how the various cities and villages are governed in relation to each other?

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Verse 42

Does this tell us that Alma held two offices or that the office of chief judge and that of high priest were the same, as for example in the United States the President and the Commander in Chief of the Armed Services aren’t two different offices? What is the relationship between the organization of the political and religious leadership in Nephite society at this time?

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Verse 42

Alma judged righteously and there was peace throughout the land. Is that a cause and effect relation? If so, how so?

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Verse 47

What does it mean for Alma to be the "founder" of their church?

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Verse 2

This verse introduces Nehor as "a man brought before [Alma] to be judged." Why don't we learn Nehor's name until the end of the story, in verse 15, when Nehor is about to be killed?
Why is it noted that Nehor "was Large" and "noted for his much strength"? In what ways might his size and strength have been evident? Is there a relationship here between how he is described and how the royal Mulekite Ammon and his brothers are described in Mos 7:3? Who else in the Book of Mormon is described as large and mighty?

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Verse 3

What does it mean for priests and teachers to "become popular"?
This occurs just after political leadership among the Nephites is turned over to the voice of the people. Is Nehor now mainly arguing that leadership in the church should also be established by the voice of the people?
Why would Nehor argue that the priests "ought to be supported by the people"? The Nephite kings Mosiah, Benjamin, and Mosiah had all labored with their hands for their own support, why would Nehor argue that priests and teachers shouldn't have to do this as well? Were the new judges supported by the people? Is this a reflection of the practices in King Noah's time, when the priests were supported in the court of the king through taxation?

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Verse 4

What are Nehor’s doctrines? For what appears to be more of them, see Alma 15:15 and 21:6-8.
Where might Nehor have gotten these teachings? Do they reflect the teachings of the priests of Noah, who rather than seeing their own wickedness wanted to justify their position and status through an appeal to Isa 52:7?

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Verse 5

Is it likely that some of the many who "did believe on his words" were members of Christ's church? If so, how is it that they left the truth and believed in these false doctrines?

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Verse 4

In this verse Alma is recounting what Nehor taught the people: the world's view of being saved vs being exhalted

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Verse 5

The Book of Mormon often makes a point of saying that false prophets are supported financially by the people. In this case, they give money to Nehor who preaches that salvation will come to everyone. It seems they are willing to sacrifice their money for an easy salvation rather than their sins for true salvation.
We might be tempted to look with disdain at those in the past who appear so easily decieved. It seems the danger of our day is to think that the Former-day Saints were fools and we in the Latter-days are wise (see Related Links, Carlos E. Asay). Here we might apply Mormon's test for passing judgment (Moro 7:15-17).

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v. 12: To what group does “this people” refer? Is Alma saying that this is the first case of priestcraft since Lehi’s colony arrived? Why would priestcraft result in the destruction of the people? Do we have priestcraft among us today? Outside the Church? In it?

vv. 13-14: What is Alma’s justification for the death penalty? What does the last part of v. 14 mean: “[the law] has been acknowledged by this people; therefore this people must abide by the law"? How do we acknowledge our laws?

v. 15: Why do you think ancient peoples felt it was important for a criminal given the death penalty not only to die but to suffer an ignominious death?

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vv. 19-22: The non-members persecuted the members “with all manner of words.” On the other hand, there was a strict law that forbade the members from persecuting others or each other. What was the result? (Be sure also to look at v. 24.) What lesson is in this for us?

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vv. 25-27: What are the three things that distinguish this church?

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vv. 29-30: Why do you think the writer felt it so important to record these two verses?

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Verse 10: Amlici commands his people to go to war so that he can subjugate his people. How does going to war do that? Do you know of contemporary examples of someone using a declaration of war to subjugate his people? What lesson is there in this for us?

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Lexical notes

Verse 6: "cast in their voices." In modern usage it would seem more appropriate to write, "cast in their votes." In the Doctrine and Covenants the word vote is used in seven verses, so it was a familiar term to Joseph Smith; yet the word does not appear in the Book of Mormon.

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Verse 11

Why are the Nephites here equated with the "people of God" when previously the "people of God" referred to the members of the Church? Does this indicate that those who are no longer part of the Church do not consider themselves to be Nephites?
Does this indicate that the Amlicites have separated themselves from the church and now wish to rule over those who do not belong to their faith? What is the relationship between religious and political leadership according to the Amlicites?

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Verse 16

Alma is described as both the chief judge and the governor. What is the difference between these titles? What is the difference between a governor and a king?
Alma also seems to be the military leader of the people. What is the relationship between the political, religious, and military leadership at this time? How does that compare to the relationship between these types of leaders at other times in Nephite history?

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Verse 22

Why are we given the names of these four spies? Do we ever see their names again? How does this relate to other traditions of four brothers/spies/emissaries in the Book of Mormon (see commentary at Mosiah 7:6)?
This is the only person named Manti mentioned in the Book of Mormon. Since Nephite places at this time were named after their first settlers (Alma 8:7), is there a connection between this soldier Manti and the Hill Manti where Nehor was killed or the southernmost Nephite Land of Manti?
Seven years later, we read of a captian Zoram who leads an army "beyond the borders of Manti" (Alma 16:7). Is there a connection between this Zeram and that Zoram?

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v. 30: What is significant about Alma’s prayer? How does his intent differ from that of Amlici?

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vv. 14-18: How do these verses understand the mark put on the Lamanites and others? How do you reconcile these verses with verses such as 2 Ne 5:21-24? How do you reconcile the fact that in vv. 14-16 the Lord says he will put a mark on certain groups of people and v. 18 tells us that the people put the mark on themselves?

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v.27: One way to read Alma 3:27 is that that every person reaps the results of their own choices.

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vv. 6-8: What do you make of the fact that wearing costly apparel is the sign of Nephite pride? To what could we compare this in our own day? The word “heresy” originally referred to something that created divisions in the Church. What does verse 8 tell us created divisions among the Nephites? What sorts of things are comparable today?

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Verse 10 tells us that the wickedness in the church became a stumbling-block for non-members. It is pretty easy to understand how that can happen. Verse 11 tells us that the wicked example of chuch members was leading unbelievers from one iniquity to another. Why did the wicked examples of church members lead unbelievers from one iniquity to another?
vv. 12-13: What kind of inequality begins to come among the people? What causes it? How is that inequality related to the sins we saw described in verses 6 and 8?

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Verse 18

When Alma said that he "delivered" the judgment-seat to Nephihah, does that mean that it was a sort of calling or was it a responsibility? Is it like the church today that some teachers who teach Seminary are called to do so and others have to go through college to get paid to do so?

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Verse 19

What does the last part of this verse suggest we must do if we wish to see peace in the world? How is this related to Alma’s teaching in Mosiah 18:9? Does Alma here imply that other things are unnecessary? This verse suggests that testimony has a saving power, not only in heavenly, but also in temporal things. How can that be?

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Lexical notes

This is the first time that a '-hah' name is used in the Book of Mormon. The origin is an Egyptian suffix, meaning, 'eternal'. Much like we would call a child by our own name today, like Frank 'Junior', the Nephites sought to perpetuate the name of their first parent eternally.

See also, for example, Shine-hah from the Book of Abraham, etc.

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Exegesis

At this time in the Book of Mormon the people are ruled by judges. As we can see from verse 16, judges had the power to enact laws in their government. The following phrase "according to the laws which had been given" suggests though that unlike the kings previous, there were restraints on how new laws could be enacted by the the chief judge. Verse 16 also tells us that there was some form of democratic process was a part of the process. When Alma gives Nephihah power, he does it "according to the voice of the people."

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Site:SS lessons/BOM lesson 21

From Feast upon the Word (http://feastupontheword.org). Copyright, Feast upon the Word.

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