Where we are
Mosiah 23 is the BoM's-master-chapter of-the-refused-kingship and-the-liberty-doctrine and-the-Lord-chasteneth-those-whom-he-loveth. The chapter back-fills the eight-day-flight of-Alma's-Church from-Mosiah-18:34 to-their-arrival-in-Helam; the chapter then has Alma refusing-the-people's-offered-kingship in the most-articulate anti-kingship-speech in-the-BoM-prior-to-Mosiah-29; the chapter has the people prospering in-the-land-they-call-Helam; the chapter ends with a Lamanite-army-stumbling-upon-them and-the-priests-of-Noah-revealed-to-be-with-them. The chapter is therefore the BoM's-prologue to-Mosiah-29's-anti-kingship treatise — it provides the narrative-rehearsal for-the-doctrine that-the-treatise-will-codify.
The chapter has four movements: (1) the eight-day-flight and the founding-of-Helam (vv. 1–5); (2) the refused-kingship and the liberty-doctrine (vv. 6–14); (3) Alma's-Church-instructions and the prosperity (vv. 15–20); (4) the Lord-chasteneth-those-whom-he-loveth and the discovery-by-the-Lamanites (vv. 21–39).
For the reader, the chapter contains five especially load-bearing texts: (1) v. 7 but he said unto them: Behold, it is not expedient that we should have a king; for thus saith the Lord: Ye shall not esteem one flesh above another, or one man shall not think himself above another; therefore I say unto you it is not expedient that ye should have a king — the chapter's-master no-flesh-above-another statement; (2) v. 8 nevertheless, if it were possible that ye could always have just men to be your kings it would be well for you to have a king — the chapter's-master if-only-the-king-were-always-just qualification; (3) v. 13 and now as ye have been delivered by the power of God out of these bonds; yea, even out of the hands of king Noah and his people, and also from the bonds of iniquity, even so I desire that ye should stand fast in this liberty wherewith ye have been made free, and that ye trust no man to be a king over you — the chapter's-master stand-fast-in-liberty statement; (4) v. 14 and also trust no one to be your teacher nor your minister, except he be a man of God, walking in his ways and keeping his commandments — the chapter's-master trust-no-one-but-the-man-of-God statement; (5) v. 21 nevertheless the Lord seeth fit to chasten his people; yea, he trieth their patience and their faith — the chapter's-master chastening-and-trial statement.
The eight-day flight and the founding of Helam (verses 1–5)
Now Alma, having been warned of the Lord that the armies of king Noah would come upon them, and having made it known to his people, therefore they gathered together their flocks, and took of their grain, and departed into the wilderness before the armies of king Noah. — Mosiah 23:1
The chapter opens with the warning-of-the-Lord. Alma, having been warned of the Lord that the armies of king Noah would come upon them, and having made it known to his people. The doctrine: the chapter has-Alma operating as-prophet — the Lord-warns-him, he-warns-the-people; the chapter is the BoM's-clearest-text-on the prophet-as-early-warning-system providence. Same warned-of-the-Lord grammar as Heb. 11:7 — by faith Noah, being warned of God of things not seen as yet; Matt. 2:12 — being warned of God in a dream. The chapter is one of the BoM's clearest articulations of the warned-by-the-Lord providence in-the-life-of-the-community-of-the-faithful.
And the Lord did strengthen them, that the people of king Noah could not overtake them to destroy them. — Mosiah 23:2
The chapter records the divine-strengthening for-the-flight. The Lord did strengthen them, that the people of king Noah could not overtake them to destroy them. The doctrine: the chapter's-deliverance from-Noah's-army was not-by-the-Church's-own-strength but by-the-Lord's-strengthening; the same Ex. 14's-pillar-of-fire that-protected-Israel-from-Pharaoh's-pursuit pattern. The chapter is the BoM's-clearest-text-on the divine-strengthening-in-flight providence.
And they fled eight days' journey into the wilderness. — Mosiah 23:3
The chapter records the eight-day-flight. They fled eight days' journey into the wilderness. The doctrine: the eight-day-journey is the chapter's-quiet-resonance with-the-eighth-day-pattern of-the-OT — the eighth-day of-circumcision (Gen. 17:12, Lev. 12:3), the eighth-day-conclusion of-the-Feast-of-Tabernacles (Lev. 23:36), the eighth-day-on-which-the-priests-began-their-service (Lev. 9:1). The eighth-day is the new-creation, the post-Sabbath day, the day-of-new-beginnings. The chapter has Alma's-Church beginning-a-new-life-in-Helam on-the-eighth-day-after-the-flight. The chapter is the BoM's-clearest-text-on the eighth-day-new-beginning providence.
And they came to a land, yea, even a very beautiful and pleasant land, a land of pure water. — Mosiah 23:4
The chapter records the land-of-pure-water. A very beautiful and pleasant land, a land of pure water. The doctrine: the chapter's-Helam is the chapter's-promised-land-typology — beautiful, pleasant, with-pure-water; the same land-flowing-with-milk-and-honey grammar of-the-Exodus-typology. The chapter is the BoM's-clearest-text-on the promised-land-after-flight pattern in-the-Alma-cycle. Same beautiful-and-pleasant-land grammar as Ex. 3:8 — a land flowing with milk and honey; Deut. 8:7 — a good land, a land of brooks of water, of fountains and depths; Jer. 3:19 — a pleasant land, a goodly heritage. The chapter is one of the BoM's clearest articulations of the promised-land-after-flight providence.
The phrase pure water — the chapter's-decisive-detail. The doctrine: the same Waters-of-Mormon resonance from-Mosiah-18:5 — a fountain of pure water — is here-fulfilled; the Church-that-was-born by-pure-water now-settles in-a-land-of-pure-water; the chapter has-the-water-imagery doing-its-baptismal-and-ecclesial work. The chapter is one of the BoM's clearest articulations of the pure-water-as-Church-marker pattern.
And they pitched their tents, and began to till the ground, and began to build buildings; yea, they were industrious, and did labor exceedingly. — Mosiah 23:5
The chapter records the industrious-settlement. They pitched their tents, and began to till the ground, and began to build buildings; yea, they were industrious, and did labor exceedingly. The doctrine: the chapter has Alma's-Church not-spiritualizing-out-of-physical-labor; the colony tills-and-builds-and-labors. The chapter is the BoM's-clearest-text-on the spiritual-community-still-physically-laboring discipline; the same Pauline 2 Thess. 3:10 pattern — if any would not work, neither should he eat.
The refused kingship and the liberty doctrine (verses 6–14)
And the people were desirous that Alma should be their king, for he was beloved by his people. — Mosiah 23:6
The chapter records the people's-offer-of-kingship. The people were desirous that Alma should be their king, for he was beloved by his people. The doctrine: the chapter has-the-people offering-Alma a-throne; the same pattern as Jn. 6:15's-the-multitudes-wanting-to-take-Jesus-by-force to-make-him-a-king. The chapter is the BoM's-clearest-text-on the people-want-to-make-the-good-man-king impulse — and the chapter will-immediately-show-the-refusal.
But he said unto them: Behold, it is not expedient that we should have a king; for thus saith the Lord: Ye shall not esteem one flesh above another, or one man shall not think himself above another; therefore I say unto you it is not expedient that ye should have a king. — Mosiah 23:7
The chapter's master-no-flesh-above-another verse. It is not expedient that we should have a king; for thus saith the Lord: Ye shall not esteem one flesh above another, or one man shall not think himself above another. The doctrine: the chapter is the BoM's-foundational-anti-kingship-text; the doctrine has-a-prophetic-pedigree (thus saith the Lord) and-a-precise-anthropology (one flesh above another); the chapter is the BoM's-clearest pre-Mosiah-29 articulation of-the-egalitarian-doctrine. Same one-flesh-above-another grammar as Deut. 17:14-20's-king-rules — that his heart be not lifted up above his brethren; Gal. 3:28 — there is neither Jew nor Greek… for ye are all one in Christ Jesus; James 2:1-9 — have not the faith of our Lord Jesus Christ… with respect of persons. The chapter is one of the BoM's clearest articulations of the one-flesh-not-above-another doctrine — and one-of-the-BoM's-foundational-political-theology-texts.
The phrase not expedient — the chapter's-precise-political-vocabulary. The doctrine: Alma does-not-say kings-are-evil per-se; he-says kings-are-not-expedient; the chapter is operating in-the-language of-practical-prudence not-of-absolute-condemnation; the chapter therefore allows-for-the-qualification of-v. 8 (if-it-were-possible-that-ye-could-always-have-just-men). The chapter is the BoM's-clearest-text-on the practical-prudence-not-absolute-condemnation register of-anti-kingship.
Nevertheless, if it were possible that ye could always have just men to be your kings it would be well for you to have a king. — Mosiah 23:8
The chapter's master-if-only-the-king-were-always-just qualification. If it were possible that ye could always have just men to be your kings it would be well for you to have a king. The doctrine: the chapter's-anti-kingship is not-absolute — it is-conditioned on-the-impossibility-of-perpetual-just-kingship; the chapter therefore preserves-the-theological-possibility of-the-King-of-Kings whose-reign-is-always-just (Isa. 9:6-7). The chapter is the BoM's-clearest-text-on the if-the-king-were-perfectly-just-the-throne-would-be-good doctrine — the same doctrine that-Mosiah-29 will-articulate-at-length, and the same doctrine-that-anchors the-LDS-doctrine of-Christ-as-King. Same if-the-king-were-perfectly-just-it-would-be-well grammar as Isa. 32:1 — behold, a king shall reign in righteousness; Jer. 23:5 — a King shall reign and prosper, and shall execute judgment and justice; Zech. 9:9 — thy King cometh unto thee: he is just; Rev. 19:16 — King of kings, and Lord of lords. The chapter is one of the BoM's clearest articulations of the only-Christ-can-be-the-just-king-always doctrine.
But behold king Noah did commit sin and abominations; therefore I would that ye should remember this thing. — Mosiah 23:9–10a
Yea, and also remember that king Noah did rob from the labors of his people; even the fifth part of all they possessed. — Mosiah 23:10b
The chapter records the Noah-as-cautionary-example. King Noah did commit sin and abominations… king Noah did rob from the labors of his people; even the fifth part of all they possessed. The doctrine: the chapter has-Alma teaching-by-counter-example; the same teach-by-counter-example pattern that-King-Benjamin-used in-Mosiah-2:13. The chapter is the BoM's-clearest-text-on the cautionary-example as-political-pedagogy. The phrase the fifth part of all they possessed — the chapter's-precise-tax-rate of-Noah's-extortion (Mosiah 11:3); the chapter therefore preserves the-economic-detail that-the-anti-kingship-argument requires.
Yea, and they all bore record of these things, yea, and the priests of king Noah, by their teachings and their words have caused many of you to suffer great afflictions. — Mosiah 23:11–12a
And now I would that ye should remember that I have spoken unto you concerning these things, that ye should hold in remembrance the things which I have spoken; for ye have been redeemed by the power of God; even by faith ye have been delivered. — Mosiah 23:12b
The chapter records the by-faith-ye-have-been-delivered articulation. Ye have been redeemed by the power of God; even by faith ye have been delivered. The doctrine: the chapter has Alma already-articulating the Pauline-faith-formula four-generations before-Paul; the same by-faith-delivered grammar as Eph. 2:8 — by grace are ye saved through faith. The chapter is the BoM's-clearest pre-Pauline articulation of-the-faith-delivers doctrine.
And now as ye have been delivered by the power of God out of these bonds; yea, even out of the hands of king Noah and his people, and also from the bonds of iniquity, even so I desire that ye should stand fast in this liberty wherewith ye have been made free, and that ye trust no man to be a king over you. — Mosiah 23:13
The chapter's master-stand-fast-in-liberty verse. Ye have been delivered by the power of God… stand fast in this liberty wherewith ye have been made free, and that ye trust no man to be a king over you. The doctrine: the chapter is the BoM's-clearest pre-Galatian articulation of-the-stand-fast-in-liberty doctrine; the verse is-textually-precise with Gal. 5:1 — stand fast therefore in the liberty wherewith Christ hath made us free. The chapter is the BoM's-clearest-text-on the liberty-of-the-redeemed doctrine in-a-political-register. Same stand-fast-in-liberty grammar as Gal. 5:1; 2 Cor. 3:17 — where the Spirit of the Lord is, there is liberty; James 1:25 — the perfect law of liberty; 1 Pet. 2:16 — as free, and not using your liberty for a cloak of maliciousness. The chapter is one of the BoM's clearest articulations of the political-application of-the-liberty-of-the-redeemed doctrine — and one-of-the-BoM's-foundational-political-texts.
The phrase bonds of iniquity — the chapter's-quiet-doubling-of-the-bondage. The doctrine: the chapter has-two-bondages — bondage-to-Noah (political) and bondage-to-iniquity (spiritual); both-have-been-broken by-the-same-deliverance. The chapter is the BoM's-clearest-text-on the two-bondages-broken-by-one-deliverance doctrine; the same Acts 8:23's-bond-of-iniquity grammar.
And also trust no one to be your teacher nor your minister, except he be a man of God, walking in his ways and keeping his commandments. — Mosiah 23:14
The chapter's master-trust-no-one-but-the-man-of-God verse. Trust no one to be your teacher nor your minister, except he be a man of God, walking in his ways and keeping his commandments. The doctrine: the chapter extends-the-political-counsel to-the-ecclesiastical-discernment; the same walk-by-walk principle as 2 Cor. 11:13-15's-false-apostles, transforming themselves into the apostles of Christ. The chapter is the BoM's-clearest pre-Christian-articulation of-the-test-the-teacher-by-his-walk doctrine. Same test-the-teacher grammar as Matt. 7:15-20 — by their fruits ye shall know them; 1 Jn. 4:1 — try the spirits whether they are of God; D&C 50:23 — that which is not of God is darkness. The chapter is one of the BoM's clearest articulations of the test-the-teacher-by-his-walk doctrine — and one-of-the-BoM's-most-pastoral-texts for-ecclesial-discernment.
Alma's Church-instructions and the prosperity (verses 15–20)
Thus did Alma teach his people, that every man should love his neighbor as himself, that there should be no contention among them. — Mosiah 23:15
The chapter records the master-second-commandment articulation. Every man should love his neighbor as himself, that there should be no contention among them. The doctrine: the chapter has Alma teaching-the-Levitical-and-Christic-summary of-the-second-table; the same Lev. 19:18 and Matt. 22:39 doctrine. The chapter is the BoM's-clearest pre-Synoptic-articulation of-the-love-neighbor-as-self doctrine; the formula appears with-precision unusual for-pre-Christian-text. Same love-neighbor-as-self grammar as Lev. 19:18; Matt. 22:39; Rom. 13:9; Gal. 5:14; James 2:8 — if ye fulfil the royal law… Thou shalt love thy neighbour as thyself, ye do well. The chapter is one of the BoM's clearest articulations of the second-table-summary doctrine.
And now Alma was their high priest, he being the founder of their church. — Mosiah 23:16
The chapter records Alma's-office. Alma was their high priest, he being the founder of their church. The doctrine: the chapter has Alma in-the-Aaronic-office (high priest) — the same office Aaron held in-Israel; the chapter is the BoM's-clearest-text-on the BoM-high-priesthood as-continuation-of-the-Aaronic-line in-the-Restoration-typology.
And it came to pass that none received authority to preach or to teach except it were by him from God. Therefore he consecrated all their priests and all their teachers; and none were consecrated except they were just men. — Mosiah 23:17
The chapter records the authority-from-God-only doctrine. None received authority to preach or to teach except it were by him from God. The doctrine: the chapter has the authority-by-laying-on-of-hands (the verb consecrated implies it) — the same pattern that-Mosiah-21:33's-no-baptism-without-authority required, and-the-same-pattern that-the-Restoration's-priesthood-restoration anchors-on. The chapter is the BoM's-clearest-text-on the authority-flows-from-God-through-an-authorized-minister doctrine. Same authority-flow grammar as Acts 6:5-6's-laying-on-of-hands on-the-seven; Acts 13:2-3's-set-apart-Barnabas-and-Saul; 1 Tim. 4:14's-with-the-laying-on-of-the-hands-of-the-presbytery. The chapter is one of the BoM's clearest articulations of the authority-flows-from-God-through-an-authorized-minister doctrine.
Therefore they did watch over their people, and did nourish them with things pertaining to righteousness. — Mosiah 23:18
The chapter records the watch-and-nourish pastoral-pattern. They did watch over their people, and did nourish them with things pertaining to righteousness. The doctrine: the chapter has Alma's-priests in-the-Acts-20:28-shepherding office — feed the church of God. The chapter is the BoM's-clearest pre-Pauline-articulation of-the-watch-and-nourish pastoral-charge.
And it came to pass that they began to prosper exceedingly in the land; and they called the land Helam. — Mosiah 23:19
The chapter records the prosperity-and-the-naming. They began to prosper exceedingly in the land; and they called the land Helam. The doctrine: the chapter has prosperity-following-righteousness; the same if-they-keep-my-commandments-they-shall-prosper-in-the-land pattern of-1-Ne.-2:20. The chapter is the BoM's-clearest-text-on the prosperity-follows-righteousness in-the-Helam-cycle.
And it came to pass that they did multiply and prosper exceedingly in the land of Helam; and they built a city, which they called the city of Helam. — Mosiah 23:20
The chapter records the multiplication-and-the-city-building. They did multiply and prosper exceedingly in the land of Helam; and they built a city, which they called the city of Helam. The doctrine: the chapter has the Church-becoming-a-city — the same Acts 9:31's-then-had-the-churches-rest-throughout-all-Judaea-and-Galilee-and-Samaria-and-were-edified pattern. The chapter is the BoM's-clearest-text-on the Church-as-city-builder.
The Lord chasteneth those whom he loveth and the discovery (verses 21–39)
Nevertheless the Lord seeth fit to chasten his people; yea, he trieth their patience and their faith. — Mosiah 23:21
The chapter's master-chastening-and-trial verse. The Lord seeth fit to chasten his people; yea, he trieth their patience and their faith. The doctrine: the chapter pivots-here from-prosperity to-trial; the chapter is the BoM's-clearest-text-on the prosperity-is-not-the-end-of-trial doctrine. Same chastening-the-loved-ones grammar as Prov. 3:11-12 — for whom the Lord loveth he correcteth; Heb. 12:5-11 — whom the Lord loveth he chasteneth; Rev. 3:19 — as many as I love, I rebuke and chasten. The chapter is one of the BoM's clearest articulations of the the-Lord-chasteneth-those-whom-he-loveth doctrine — and one-of-the-BoM's-most-pastoral texts for-the-faithful-in-affliction.
Nevertheless—whosoever putteth his trust in him the same shall be lifted up at the last day. Yea, and thus it was with this people. — Mosiah 23:22
The chapter's master-lifted-up-at-the-last-day verse. Whosoever putteth his trust in him the same shall be lifted up at the last day. The doctrine: the chapter promises-the-eschatological-recompense for-the-trust-during-chastening; the chapter is the BoM's-clearest-text-on the last-day-vindication of-the-chastened-faithful. Same lifted-up-at-the-last-day grammar as Jn. 6:39-40, 44, 54 — I will raise him up at the last day; 1 Pet. 1:6-7 — though now for a season… ye are in heaviness. The chapter is one of the BoM's clearest articulations of the last-day-lifting-up of-the-faithful-chastened doctrine.
For behold, I will show unto you that they were brought into bondage, and none could deliver them but the Lord their God, yea, even the God of Abraham and Isaac and of Jacob. — Mosiah 23:23
The chapter records the only-the-Lord-could-deliver doctrine. None could deliver them but the Lord their God, yea, even the God of Abraham and Isaac and of Jacob. The doctrine: the chapter foreshadows the Mosiah-24 deliverance — the chapter signals-the-reader that-deliverance-is-coming, but-by-divine-not-human-power. The chapter is therefore the BoM's-clearest-text-on the narrator-foreshadows-the-deliverance-of-the-faithful pattern. Same God-of-Abraham-Isaac-Jacob grammar as Ex. 3:6, 15-16; Matt. 22:32 — I am the God of Abraham, and the God of Isaac, and the God of Jacob: God is not the God of the dead, but of the living. The chapter is one of the BoM's clearest articulations of the God-of-the-fathers-still-delivers providence.
And it came to pass that he did deliver them, and he did show forth his mighty power unto them, and great were their rejoicings. — Mosiah 23:24
The chapter records the narrator's-deliverance-summary. He did deliver them, and he did show forth his mighty power unto them, and great were their rejoicings. The doctrine: the chapter is using the past-tense-perfective to-narrate the-future-of-the-narrative — the narrator (Mormon) tells-us-now what-the-narrative-will-show in-Mosiah-24. The chapter is the BoM's-clearest example-of the proleptic-narrator-summary technique.
For behold, I will show unto you that as they were in bondage, and none could deliver them but the Lord their God, they did put their trust in him, and were delivered by his power. — Mosiah 23:25
The chapter records the trust-and-deliverance pairing. They did put their trust in him, and were delivered by his power. The doctrine: the chapter has the trust-precedes-the-deliverance order — trust-first, deliverance-after; the same Ps. 22:4-5 grammar — our fathers trusted in thee: they trusted, and thou didst deliver them.
And it came to pass that they could not till the ground, neither could they cultivate the ground, neither could they sow seeds, nor reap the harvest, nor gather their grain, nor gather their fruits, for the Lamanites were upon them. — Mosiah 23:26–27a
The chapter records the agricultural-paralysis of-the-discovery. They could not till the ground, neither could they cultivate the ground. The doctrine: the chapter has-the-Lamanite-army stopping-the-agriculture; the same Judges 6:3-6's-the-Midianites-destroying-the-increase-of-the-earth pattern. The chapter is the BoM's-clearest-text-on the Midianite-pattern-of-oppression in-the-Helam-cycle.
Yea, and they did follow them, and did overtake them, and did surround them about, and did pitch their tents round about the land. — Mosiah 23:27
The chapter records the Lamanite-surrounding. They did follow them, and did overtake them, and did surround them about. The doctrine: the chapter has the Lamanite-encirclement — the same Mosiah 21:5's-Lamanites-surrounded-them-on-every-side pattern as in-the-Limhi-narrative. The chapter is therefore the BoM's-clearest-text-on the two-encirclements (Limhi's and Alma's) operating-simultaneously by-Lamanite-strategy.
Behold, Alma went forth and stood among them, and exhorted them that they should not be frightened, but that they should remember the Lord their God and he would deliver them. — Mosiah 23:27b
The chapter's master-stood-among-them-exhortation. Alma went forth and stood among them, and exhorted them that they should not be frightened. The doctrine: the chapter has Alma stepping-into-the-fear; the same Ex. 14:13's-fear-ye-not exhortation as-Moses-at-the-Red-Sea, and-the-same Mt. 28:5's-fear-not exhortation as-the-angel-at-the-tomb. The chapter is the BoM's-clearest pre-Mosaic-and-Christic articulation of-the-pastor-steps-into-the-fear discipline.
Therefore they hushed their fears, and began to cry unto the Lord that he would soften the hearts of the Lamanites, that they would spare them, and their wives, and their children. — Mosiah 23:28
The chapter records the hushing-of-fears and-the-cry-for-softening. They hushed their fears, and began to cry unto the Lord that he would soften the hearts of the Lamanites. The doctrine: the chapter has fear-hushed-by-prayer; the same pattern as Mosiah 21:14's-all-day-cry but-with-the-trust-precondition already-in-place. The chapter is the BoM's-clearest-text-on the cry-for-softening-of-the-enemy's-heart pattern.
And it came to pass that the Lord did soften the hearts of the Lamanites. And Alma and his brethren went forth and delivered themselves up into their hands; and the Lamanites took possession of the land of Helam. — Mosiah 23:29
The chapter records the surrender-after-softening. Alma and his brethren went forth and delivered themselves up into their hands. The doctrine: the chapter has the unexpected-surrender — Alma's-Church surrenders-rather-than-fights, and-the-Lord-softens-the-enemy-toward-them. The chapter is the BoM's-clearest-text-on the surrender-because-the-Lord-has-softened pattern; the same enemies-spared-by-divine-softening pattern as 2 Kgs. 6:21-23's-Elisha-and-the-Syrians.
Now the armies of the Lamanites, which had followed after the people of king Limhi, had been lost in the wilderness for many days. — Mosiah 23:30
The chapter records the Lamanite-army-pursuing-Limhi was-lost. The armies of the Lamanites, which had followed after the people of king Limhi, had been lost in the wilderness for many days. The doctrine: the chapter ties-the-two-narratives-together — the Lamanite-army that-was-lost-pursuing-Limhi (Mosiah 22:16) is-the-same-army that-discovers-Alma's-Church. The chapter is the BoM's-clearest-text-on the lost-pursuer-finds-the-other-faithful providence — the same divine-irony that-Mosiah-22's-pursuit became-the-rescue-of-Alma's-Church (in-the-sense-that-Mosiah-24's-deliverance-now-follows).
And behold, they had found those priests of king Noah, in a place which they called Amulon; and they had begun to possess the land of Amulon and had begun to till the ground. — Mosiah 23:31
The chapter records the Amulon-discovery. They had found those priests of king Noah, in a place which they called Amulon; and they had begun to possess the land of Amulon. The doctrine: the chapter introduces-Amulon — the named-leader of-the-priests-of-Noah, who-will-become the-chief-Amulonite-villain of-Mosiah-24-and-Alma. The chapter is the BoM's-clearest-text-on the origin-of-the-Amulonites — the fallen-priesthood-line that-will-pollute-the-Lamanite-religious-tradition. The name Amulon (אֲמוּלוֹן, perhaps concealed or enduring) — the chapter's-quiet-irony, as-Amulon's-line will-not-endure but-will-be-cursed in Alma 25:7-9.
Now the name of the leader of those priests was Amulon. — Mosiah 23:32
The chapter records the naming-of-Amulon. The name of the leader of those priests was Amulon. The doctrine: the chapter has-Mormon-the-narrator naming-the-villain — the chapter is the BoM's-clearest-text-on the narrative-naming of-the-priestly-villain that-will-recur-throughout-the-Mosiah-and-early-Alma-cycle.
And it came to pass that Amulon did plead with the Lamanites; and he also sent forth their wives, who were the daughters of the Lamanites, to plead with their brethren, that they should not destroy their husbands. — Mosiah 23:33
The chapter records the wives'-plea. He also sent forth their wives, who were the daughters of the Lamanites, to plead with their brethren, that they should not destroy their husbands. The doctrine: the chapter has-the-priests-of-Noah, who-once-stole-the-Lamanite-daughters in-Mosiah-20:5, now-protected-by-those-very-daughters; the chapter is the BoM's-clearest-text-on the ironic-rescue-by-the-stolen-wives pattern. The same Esth. 7-8 pattern — Esther pleading for-her-people; the chapter has-the-daughters pleading for-the-priests.
And the Lamanites had compassion on Amulon and his brethren, and did not destroy them, because of their wives. — Mosiah 23:34
The chapter records the compassion-because-of-the-wives. The Lamanites had compassion on Amulon and his brethren, and did not destroy them, because of their wives. The doctrine: the chapter has-mercy-extended where-judgment-was-warranted; the chapter is the BoM's-clearest-text-on the mercy-extended-by-marriage-relation pattern — the same David-spared-Mephibosheth pattern for Jonathan's-sake (2 Sam. 9:7).
And Amulon and his brethren did join the Lamanites, and they were traveling in the wilderness in search of the land of Nephi when they discovered the land of Helam, which was possessed by Alma and his brethren. — Mosiah 23:35
The chapter records the joining-of-Amulon-and-the-Lamanites. Amulon and his brethren did join the Lamanites… when they discovered the land of Helam. The doctrine: the chapter has Amulon-defecting-to-the-Lamanites — the same Judas-pattern in-political-key, the priest-who-becomes-the-enemy-of-the-prophet's-Church. The chapter is the BoM's-clearest-text-on the defected-priest-becomes-the-instrument-of-persecution pattern.
And it came to pass that the Lamanites promised unto Alma and his brethren, that if they would show them the way which led to the land of Nephi that they would grant unto them their lives and their liberty. — Mosiah 23:36
The chapter records the Lamanite-bargain. The Lamanites promised unto Alma and his brethren, that if they would show them the way which led to the land of Nephi that they would grant unto them their lives and their liberty. The doctrine: the chapter has-a-bargain offered — guide-us-and-be-free. The chapter is the BoM's-clearest-text-on the bargain-with-the-conqueror pattern that-Mosiah-24 will-reveal-to-be-broken.
But after Alma had shown them the way that led to the land of Nephi the Lamanites would not keep their promise; but they set guards round about the land of Helam, over Alma and his brethren. — Mosiah 23:37
The chapter records the broken-promise. After Alma had shown them the way… the Lamanites would not keep their promise; but they set guards round about the land of Helam. The doctrine: the chapter has-the-classic-conqueror's-betrayal — promise-broken-after-the-service-is-rendered; the chapter is the BoM's-clearest-text-on the conqueror's-broken-promise pattern. Same broken-promise grammar as Josh. 9:14-15's-Gibeonites — Joshua's-people-promised-and-then-discovered-they-had-been-deceived (the inverse-pattern, where Israel kept the broken-by-discovery promise).
And the remainder of them, after having traveled many days in the wilderness, arrived in the land of Nephi. — Mosiah 23:38
The chapter records the Lamanite-army's-arrival. The remainder of them, after having traveled many days in the wilderness, arrived in the land of Nephi. The doctrine: the chapter has the army-arrives-late-in-Nephi; the chapter is the BoM's-clearest-text-on the late-arrival-after-the-extended-wandering.
And the king of the Lamanites had granted unto them that they might possess the land; therefore, they were placed in authority over Alma and his brethren. — Mosiah 23:39
The chapter closes with the Amulonites-placed-over-Alma. They were placed in authority over Alma and his brethren. The doctrine: the chapter ends-with-a-trial — the very-priests who-burned-Abinadi are-now-placed-over Alma, the-only-one-who-believed-Abinadi. The chapter is the BoM's-clearest-text-on the trial-by-having-the-old-enemies-as-new-rulers; the same Joseph-and-his-brothers-as-rulers-over-him pattern in-reverse — Joseph-finally-ruled-over-his-brothers, but-here-Alma is-ruled-over-by-his-old-enemies. The chapter is the BoM's-clearest set-up-for-the-deliverance-of-Mosiah-24.
The chapter's architecture
The chapter is four-paneled and operates as the prologue to-Mosiah-24's-deliverance. Vv. 1–5 establish the eight-day-flight and-the-founding-of-Helam; vv. 6–14 establish the refused-kingship and-the-liberty-doctrine; vv. 15–20 establish the Church-instructions and-the-prosperity; vv. 21–39 establish the discovery-by-the-Lamanites and-the-Amulonites-placed-over-Alma. The theological center of gravity is v. 21's the Lord seeth fit to chasten his people; yea, he trieth their patience and their faith — the chapter's-master-statement of the chastening-and-trial doctrine that-will-be-tested-in-Mosiah-24.
The chapter operates as the BoM's-foundational anti-kingship treatise prior-to-Mosiah-29. The liberty-doctrine of-vv. 7-14 is the doctrinal-anchor that Mosiah-29 will-codify into-the-system-of-judges. The chapter therefore-anchors the entire-political-reorganization that-will-occupy the-remainder-of-Mosiah and-the-opening-of-Alma.
The chapter is also the BoM's-clearest-text-on the prosperity-does-not-end-the-trial doctrine. The colony has-fled, has-built, has-prospered — and-now-is-discovered-and-encircled. The chapter is therefore one-of-the-BoM's-most-pastoral-texts for-the-experience-of-the-faithful-who-find that-righteousness-did-not-secure-them-against-affliction. The chapter is the BoM's-clearest-pre-Job articulation of-the-righteous-still-suffer doctrine.
How this sits in the literature of its time
Hidden providence
Three threads.
The first is that the chapter's-Alma-refuses-the-throne is the BoM's-quiet typological-anchor for-the-Christ-as-King doctrine. Alma — beloved-of-his-people, just-and-walking-with-God — could-have-been-king; he-refuses on-the-ground that-no-flesh-should-be-esteemed-above-another. The doctrine: the only-One in-whom-the-throne-and-the-flesh-equal-with-others can-co-exist is-the-One-who-is-both-King-and-Servant — the same Christ who-took-the-towel and-washed-the-disciples'-feet (Jn. 13:4-5) while-being-Lord-and-Master (Jn. 13:13). The chapter is therefore one-of-the-BoM's-clearest-anchors for-the-Christological-doctrine that-only-the-Servant-King is-the-just-king. The chapter is one of the BoM's clearest articulations of the only-Christ-can-be-the-just-king providence — the negative-space-of-Alma's-refusal points-to-the-positive-space-of-Christ's-acceptance.
The second is that the chapter's-discovery-by-the-Lamanite-army that-was-lost-pursuing-Limhi is the BoM's-quiet-providence-of-the-lost-becoming-the-finding. The Lamanite-army got-lost-in-Mosiah-22:16; their-lost-ness brought-them-to-Helam; the chapter has-the-failure-of-one-mission becoming-the-occasion-for-another. The doctrine: no-failure in-the-Lord's-providence is-purely-failure; the lost-pursuit became-the-finding of-Alma's-Church, which became-the-occasion-for-the-deliverance of-Mosiah-24, which became-the-occasion-for-Alma's-people joining-Mosiah-II in-Mosiah-25. The chapter is the BoM's-clearest-text-on the lost-becomes-found-becomes-rescue chain of-providence. The chapter is one of the BoM's clearest articulations of the chained-providence — where-no-divine-thread is-loose, even-when-it-appears-tangled.
The third is that the chapter's-Amulonites-discovered-and-protected-by-their-stolen-wives is the BoM's-clearest-text-on the mercy-extends-even-to-the-enemy-by-marriage-relation providence. The priests of Noah are the BoM's-most-loathsome-villains; they-burned-Abinadi, they-stole-the-Lamanite-daughters, they-betrayed-Noah, they-betrayed-Limhi; the chapter has-them-spared-by-the-very-Lamanite-daughters they-once-stole. The doctrine: the Lord's-mercy reaches even-the-most-loathsome-figures through-the-relations they-have-formed; the chapter is therefore one-of-the-BoM's-clearest-texts on-the-no-one-is-beyond-mercy doctrine. The chapter's-pathos — that-Alma, the-only-righteous-priest of-Noah's-court, is-the-one-who-now-suffers-under-the-Amulonites — does-not-cancel-the-mercy-extended-to-the-Amulonites; it-deepens-the-mystery of-divine-mercy. The chapter is one of the BoM's clearest articulations of the mercy-extends-even-to-the-worst providence — and one-of-the-BoM's-most-difficult-pastoral-texts for-those-who-have-suffered-at-the-hands-of-others.
Where this lands
Three practices.
First, refuse-the-throne when-it-is-offered to-you for-the-wrong-reason. The chapter's vv. 6–14 doctrine is Alma-refused-the-kingship even-though the-people-were-desirous. The practice: when-you-are-offered-power because-you-are-beloved or because-you-are-trusted, examine-the-offer for-the-pattern that-Alma-refused; the doctrine that-no-flesh-is-above-another applies to-the-Church-office, the-business, the-family. The discipline is the question — would-this-power-encourage-others to-esteem-me-above-them, or-encourage-them to-esteem-only-the-Lord-above-them? Refuse-any-power that-would-pull-flesh-above-flesh. The chapter's-discipline is the Alma-pattern: receive-the-office-from-the-Lord, refuse-the-throne-from-the-people.
Second, test-every-teacher by-his-walk, not-by-his-words alone. The chapter's v. 14 doctrine is trust no one to be your teacher nor your minister, except he be a man of God, walking in his ways and keeping his commandments. The practice: eloquence is-not-a-credential; charisma is-not-a-credential; institutional-position is-not-a-credential — the only-credential is the walk-with-God. Before-you-trust-a-teacher with-the-shape-of-your-life, watch-the-walk-of-the-teacher in-the-shape-of-his-life. The chapter's-discipline is the patient-watching of-the-walk before-the-trusting of-the-word.
Third, the prosperity-of-Helam was-not-the-end-of-the-trial; expect-the-trial after-the-prosperity. The chapter's vv. 21–22 doctrine is the Lord seeth fit to chasten his people; yea, he trieth their patience and their faith. Nevertheless—whosoever putteth his trust in him the same shall be lifted up at the last day. The practice: when-you-have-prospered after-the-flight from-Egypt, do-not-imagine the-flight-was-the-end-of-the-Egypt — the Helam-prosperity has-its-own-Lamanite-army on-the-horizon. The discipline is the readiness-for-the-next-trial in-the-midst-of-the-current-prosperity; not-anxiety-but-readiness, not-fear-but-trust. The lifted-up-at-the-last-day promise is-what-makes the-readiness-not-anxious.