Alma
51:5 king-men…were desirous…to overthrow the free
government
In
four years of diligent preaching, Helaman and company had successfully
established peace among the members of the Church (Alma 48:20). With an
impenetrable happiness among the saints, it seems the only way that Satan could
get to the righteous was to stir up dissension and contention on political
grounds. His resourcefulness can be exhausting and requires exhaustive measures
to combat.
Today,
there are some who are comfortable with the stability within the Church,
declaring, ‘All is well in Zion’ (2 Ne
28:21). However, in times of internal stability, we need to be even more aware
of what is going on around us. Political and social dissensions which usually
begin as ‘warm contentions’ and ‘warm disputes’ (Alma 50:26; 51:4) are designed
by the wicked one to destroy freedom. In other words, we need to recognize the
latter-day “king-men” for what they really are—Satan’s unwitting “henchmen.”
Orson
F. Whitney
“It is Lucifer…who seeks the overthrow of free
institutions, free churches, free government, and who saps wherever he can the
foundation of the rights of man. That same fallen being, once called the
Morning Star, presented himself before the Father, at the beginning, and
offered himself as a candidate for the saviorship of this world. He
declared--had the audacity to declare--that his purpose was to save man in his
sins. ‘Not one soul shall be lost.’ He proposed to compel all to be saved, and
sought to destroy the free agency of man.” (Conference Report, Oct.
1906, p. 71)
Joseph Fielding Smith
“One of our speakers yesterday said that we were
living in a very critical time. For many years we have been living in peace and
comparative prosperity, we have had no contentions with our neighbors; on the
surface at least their feelings have been kindly, and apparently everything has
been in the nature of peace and prosperity. But these are the times when
Latter-day Saints should take heed concerning the revelations of the Lord and
desire to keep his commandments with full purpose of heart, more perhaps than
at any other time.” (Conference Report, Apr. 1926, p. 54)
Alma
51:6 freemen…covenanted to maintain their rights and
the privileges of their religion by a free government
Ezra
Taft Benson
“The only real peace—the one most of us think about
when we use the term—is a peace with freedom. A nation that is not willing, if
necessary, to face the rigors of war to defend its real peace-in-freedom is
doomed to lose both its freedom and its peace! These are the hard facts of
life. We may not like them, but until we live in a far better world than exists
today, we must face up to them squarely and courageously.” (An Enemy Hath
Done this, pp. 161-2 as taken from Latter-day Commentary on the Book of Mormon
compiled by K. Douglas Bassett, p. 355)
Alma
51:7 the voice of the people came in favor of the
freemen
“’It is not common that
the voice of the people desireth anything contrary to that which is right; but
it is common for the lesser part of the people to desire that which is not
right; therefore this shall ye observe and make it your law—to do your business
by the voice of the people.’ (Mosiah 29:26.)
“This advice would not necessarily eliminate a
constitutional monarchy, a parliamentary government, a unitary state, a federal
republic, or even a more authoritarian form of government that truly
represented the people. The test is whether the ‘voice
of the people’ conducts the business. This principle of King Mosiah was
not just a brilliant experiment—it was inspired. An illuminating test of the
principle occurred some years later among the people when one faction agitated
for an all-powerful king and, consequently, for the abolition of the ‘voice of the people.’ Two parties formed—the
king-men and the freemen—and gave their ‘voice’ on this question. The results: ‘The voice of the people came in favor of the freemen, and
[the chief judge] retained the judgment-seat.’
(Alma 51:7.)
“Even though these are political examples, they
reflect a theological principle. Our Father himself recognized the principle of
consent, and Brigham Young, in discussing celestial government,
maintained that ‘the eternal laws by which he and all others exist in the
eternities of the Gods, decree that the consent of the creature must be
obtained before the Creator can rule perfectly.’ (JD, 15:134.)”
(Edwin Brown Firmage, Ensign,
June 1976, 11)
Alma
51:13 the men who were called king-men…refused to
take up arms
Vaughn
J. Featherstone
“Someone asked me once how I felt about amnesty for
the draft card burner and the deserter. I told him that I thought every one of
them should be taken before General Moroni to be judged.” (Ensign, Nov.
1975, pp. 7-10 as
taken from Latter-day Commentary on the Book of Mormon compiled by K.
Douglas Bassett, p. 355)
Alma
51:17 Moroni commanded that his army should…pull
down their pride and their nobility
“Moroni and his sword led the fight against pride,
nobility and dissension (Alma 51:17-20); combated iniquity and evil (46:9-11);
supported the ‘cause of freedom’ (35); and ‘delighted in the saving of his people from destruction’ (55:19). It is likely that Mormon included so much
material on Moroni for more substantial reasons than a fascination with
military history. Moroni was a man
needed in his day to counter the pride, dissension, iniquity and
covenant-breaking which abounded. The
term ‘dissension’ or its derivative appears over 26 times in these chapters,
more than in any other book…
“Moroni's views concerning dissension and disunity
can be best understood within his covenantal perspective. He coupled a love of freedom and liberty was
with the knowledge that these could only be secured by faithfulness and
obedience to covenants. Dissidents, in
his view, were covenant-breakers. Their
lack of trust in God or concern for the community of the saints put the whole
people in jeopardy. Their alliances
with Nephite enemies only compounded the problem. Both Moroni and Mormon saw dissension as a root cause of Nephite
problems.” (Thomas R. Valetta, Book of Mormon Symposium Series, Alma, edited
by PR Cheesman, MS Nyman, and CD Tate, Jr., 1988, p. 244)
Alma
51:21 thus Moroni put an end to those king-men
Hugh
Nibley
“[Moroni] gave the rebels the opportunity to support
the common cause without punishment or prejudice, and used his special powers
to deal summarily with those who held out, four thousand of them, ‘for there was no time for their trials at this period’ (Alma
51:19). ‘And thus Moroni put an end to those
king-men . . . to the stubbornness and the pride of those people who professed
the blood of nobility; but they were brought down to humble themselves like
unto their brethren’ (Alma 51:21). There is no talk of humbling in the
dust, but simply the restoration of equality, in which Moroni emerges as the
champion of popular government, ‘beloved of all the
people of Nephi’ (Alma 53:2). His methods had been admittedly severe,
and all that justified them was an extreme national emergency.
“But the emergency was very real, for even at that
time Amalickiah, made wise in the ways of war, was leading his greatest army
yet into the weakest parts of the land and sweeping all before him. Bypassing
the strongest places, he flanked the Nephites along the coast in a lightning
move that knocked out the weaker fortified places one after another and sent
the occupants fleeing like sheep from one collapsing fortification to the next
as he ‘went on, taking possession of many cities’ (Alma
51:26-28). It was a well-executed operation that spread panic and converted
many of Moroni's strong places into Lamanite bases (Alma 51:27). “ (Since
Cumorah, p. 312-13)
Alma
51:26 Amalickiah…went on, taking possession of many
cities … Nephihah … Lehi … Morianton … Omner … Gid … Mulek
This
simple verse reminds us who is abridging this work. The great Nephite commander
Mormon never gives us much detail about the military successes of the
Lamanites. While he will expound for quite some time on the military genius of
Moroni and his captains, he just can’t stomach a detailed description of the ‘cunning of Amalickiah’ (v. 27). Accordingly, we
read of an entire Lamanite campaign in only a few verses. Of this entire
campaign, the only detail we get is the part about the bold stance of Teancum’s
army and the bolder mission to assassinate Amalickiah.
And
so, this seemingly insignificant verse is really a testimony that the Book of
Mormon is true. It is just one of a thousand other unmentioned internal
consistencies which could not be expected if the Book of Mormon was merely the
elaborate concoction of an uneducated 24 year-old farmer.
(It
should be noted that while the city of Nephihah was included on this list of
cities, it was not captured by the Lamanites for 5 more years. See Alma 59:5-9.
It is presumed that all the cities but Nephihah were captured in the year 67
BC, but that Nephihah was not attacked until 62 BC.)
Alma
51:34 Teancum stole privily into the tent of the
king, and put a javelin to his heart
“In many ways, Teancum was a heroic
extension of Moroni’s own quickness, decisiveness, and boldness. Teancum’s
personal courage went almost to the point of recklessness, in a way that
appeals to our sense of adventure even while we recognize the dangers…We do not
know whether Teancum soberly calculated the cost in lives of another battle or
was inflamed with fury against the renegade Nephite who had caused so much
bloodshed. At any rate, while the armies slept in exhaustion, he crept through
the Lamanite camp to Amalickiah’s tent, killed him silently, and then
withdrew…the Lamanites awoke on the first day of the new year (in 66 B.C.) to find their king dead and the
Nephites poised for battle.” (Eugene England, Ensign, Sept.
1977, 29)