Alma 6:1 he ordained priests and elders, by laying on his hands
A couple of items deserve
mention. First, the phrase, “laying on [of] hands” is used only once in the
Book of Mormon and it is found in Alma 6:1. It is interesting that this phrase
is not used to describe the confirmation ordinance (see commentary for Mosiah
18:14). That it was used to ordain priests and elders is in accord with modern
practices because it is according to the order of
God in all dispensations.
Second, although it is clear
that the Nephites had the Melchizedek priesthood, the offices in that
priesthood were not structured exactly as they have been since the days of
Christ. Rather the Book of Mormon speaks of four priesthood offices: high
priest, elder, priest, and teacher (see commentary for Moroni 3:1). At this
time, Alma is the only high priest (there is a similar pattern in the Levitical
Priesthood under the Law of Moses). Alma’s calling, then, was similar to what
we know as the President of the Church, or the President
of the High Priesthood of the Church (DC 107:65). Therefore, the term,
“priests,” as used in this verse has reference to an office in the Melchizedek
Priesthood. Elder McConkie compared the Nephite office of “priest” in the
Melchizedek Priesthood to the latter day calling of “high priest” in the
Melchizedek Priesthood.
Bruce R. McConkie
“Book
of Mormon prophets gave the title priest to officers known in this dispensation
as high priests. That is, they were priests of the Melchizedek Priesthood, or
as Alma expressed it, ‘the Lord God ordained
priests, after his holy order, which was after the order of his Son.’
(Alma 13:1-20.) Since there was no Aaronic Priesthood among the Nephites in
Alma's day (there being none of the lineage empowered in pre-meridian times to
hold that priesthood), there was no need to distinguish between priests of the
lesser and greater priesthoods.” (Mormon Doctrine, p. 599)
Alma 6:3 those who were lifted up in the pride of their hearts…were
rejected
Pride can be the underlying
cause for excommunication when it leads to the breaking of sacred covenants.
One of the less common ways this can happen is when the individual will not
recognize the authority of the Lord’s anointed servants. They become unable to
submit to the counsel and recommendations of church leaders because their pride
has elevated them, in their minds, above the counsel of the Church. Then and
now, the sin of pride, when it leads to the spirit of apostasy, is grounds for
excommunication.
Alma 6:5 the word of God was liberal unto all
“In
teaching the gospel there is to be no distinction between the rich and the
poor. The word of God is to be freely
and generously given to all, regardless of social standing. ‘For if there
come unto your assembly a man with a gold ring, in goodly apparel, and there
come in also a poor man in vile raiment; and ye have respect to him that
weareth the gay clothing, and say unto him, Sit thou here in a good place; and
say to the poor, Stand thou there, or sit here under my footstool: are ye not
then partial in yourselves, and are become judges of evil thoughts?'
(James 2:2-4.)” (McConkie and Millet, Doctrinal Commentary on the Book of
Mormon, vol. 3, p. 47)
Alma 6:6 they should gather themselves together oft
Latter-day saints have no
problem gathering themselves together oft.
They are constantly meeting, sometimes for the sake of having a meeting. Sacrament
meetings, however, are indispensable. Imagine what would happen to the ward if
there were no opportunity to gather together, sing hymns, share the Spirit, and
partake of the Sacrament. The Lord’s church would crumble in a hurry without
this important Sunday service. That Alma’s people gathered in fasting and mighty prayer in behalf of the welfare of
the souls of those who knew not God shows that they understood the
meaning and purpose of their worship meetings.
Spencer W. Kimball
“We
attend sacrament meetings to worship the Lord. If the meeting is conducted or
if we attend with any other thought, we have missed the spirit of the occasion.
Those who attend meeting only when the speaker is eloquent, the lecturer is
noted, or the music is excellent, are far ahead of the high purpose and
loftiness of this meeting in the house of prayer. It should be worship from the
first announcement to the final prayer, consisting of the singing of sacred
songs, prayers of gratitude, the partaking of the sacrament with appropriate
thoughts, and the expounding of the gospel and bearing testimony of its
divinity.” (The Teachings of Spencer W. Kimball, p. 514)
LeGrand Richards
“We
do not want to neglect our prayers; we do not want to neglect attendance at our
sacrament meetings. We do not want a spirit of darkness to come over us. I want
to bear testimony to you Latter-day Saints, as a result of my own experience
and training, and that of my children, that I know of no better way that we can
keep the spirit of God burning in our souls and in their souls than by
attending sacrament meetings.” (Conference Report, Oct. 1945, p. 38)
Alma 6:8 the spirit of prophecy which was in him, according to the
testimony of Jesus Christ
There is an inseparable
relationship between the spirit of prophecy and the testimony of Jesus Christ.
This doctrine is most classically found in Rev 19:10, where John tells us, the testimony of Jesus is the spirit of prophecy.
Joseph Smith loved to refer to this passage because people so often were
critical of the claim that he was a prophet.
Joseph Smith
“Many
of the sects cry out, ‘Oh, I have the testimony of Jesus; I have the spirit of
God: but away with Joe Smith; he says he is a prophet; but there are to be no
prophets or revelators in the last days.’ Stop, sir! The Revelator says that
the testimony of Jesus is the spirit of prophecy; so by your own mouth you are
condemned.” (The Teachings of Joseph Smith, by Dahl and Cannon, p. 662)
Joseph Smith
“If
any person should ask me if I were a prophet, I should not deny it, as that
would give me the lie; for, according to John, the
testimony of Jesus is the spirit of prophecy; therefore, if I profess to
be a witness or teacher, and have not the spirit of prophecy, which is the
testimony of Jesus, I must be a false witness; but if I be a true teacher and
witness, I must possess the spirit of prophecy, and that constitutes a prophet;
and any man who says he is a teacher or a preacher of righteousness, and denies
the spirit of prophecy, is a liar, and the truth is not in him; and by this key
false teachers and imposters may be detected.” (History of The Church,
5:215-16)
Alma had taught by this same
spirit of prophecy. By the power of the spirit of prophecy and revelation, Alma
is able to teach doctrines which were later taught in the New Testament. That
these doctrines were revealed to him before they were revealed to Paul or John
the Revelator should not surprise for they came through the spirit of prophecy.
It is interesting to note that in the end of Alma 5, he speaks of the spirit of
prophecy (Alma 5:47), then immediately gives his personal testimony of Jesus
Christ (v. 48).
From the above, we learn
that every member of the church should have the spirit of prophecy because
every member of the church should have the testimony of Jesus. As Joseph Smith
said, “a true teacher and witness…must possess the spirit of prophecy.” This is
true for every teacher and witness in the Lord’s kingdom.
Joseph Fielding Smith
“The
Prophet Joseph Smith has said that every member of the Church should be a
prophet, meaning, of course, that he should have that testimony of Jesus and
keep himself in perfect accord with the Spirit of the Lord so that he could
recognize truth and the Lord could reveal the truth to him, so that he might
comprehend it. Every man in the Church has the right to receive revelation for
his own guidance, but not for the guidance of the Church.” (Conference
Report, Oct. 1943, p. 97)