Lesson 28 - The Word Is in Christ unto SalvationPurpose

To help class members understand that the word of God will lead them to Jesus Christ and to encourage them to “nourish the word” in their hearts (Alma 32:40).

Scriptures

Read, ponder, and pray about the following scriptures: Alma 32:1–27. Alma encourages the humble Zoramites to exercise faith and

give place in their hearts for the word of God. Alma 32:28–43. Alma compares the word of God to a seed that is planted in

people’s hearts. He teaches the people that they must nourish the word with great care so they may one day receive eternal life.

Alma 33. Alma cites prophets’ testimonies of Jesus Christ and exhorts the people to plant the word of God in their hearts.

Alma 34. Amulek testifies of the Atonement of Jesus Christ. He commands the people to pray and exercise faith unto repentance.

Lesson Suggestions

We have two very important chapters covered in this lesson; chapters 32 & 34. Chapter 32 contains Alma2’s great sermon of faith. Chapter 34 contains Amulek’s powerful sermon about the atonement of Christ.

My suggestion would be to spend about 20 minutes on Chapters 32 & 34. I hate to recommend leaving out Chapter 33, but the other two are that important.

As always, read, ponder, and pray as you prepare your lesson and make decisions about what to teach.

Beginning The Lesson

Faith in Christ and His mission is the main topic of this lesson. Chapter 32 is, without question, one of the greatest (if not the greatest) sermons of faith. Alma 33:22 gives us what John Welch and J. Gregory Welch (Charting the Book of Mormon, Chart 42), call The Nephite Declaration of Faith. I recommend beginning the lesson by having someone read Alma 33:22. After it has been read, identify the seven parts of this scripture that make up The Nephite Declaration of Faith.

Notes from Welch and Welch.All the prophets of the world, including those in the ancient Americas, have testified “more or less” (Mosiah 13:33; Jacob 4:5) concerning the coming and atonement of Jesus Christ. In Alma 32 the prophet Alma2 tells how to plant and

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nourish the seed of true faith. In verses 22 and 23 he discloses what the seed is that people should plant in their hearts and that will sprout and grow into a tree of everlasting life. That seed is a declaration of faith. It has seven parts, as the chart shows. One may well imagine that Alma2 and his followers cold have personally recited this declaration in explaining their faith, in much the same way as members of the church today use the Articles of Faith in stating the fundamental elements of their faith.

If so, wo shall come upon you; but if not so, then cast about your eyes and begin to believe in the Son of God, that he will come to redeem his people, and that he shall suffer and die to atone for their sins; and that he shall rise again from the dead, which shall bring to pass the resurrection, that all men shall stand before him, to be judged at the last and judgment day, according to their works.

Alma 33:22

The Nephite Declaration of Faith1. We “believe in the Son of God,

2. that he will come to redeem his people,

3. and that he shall suffer and die

4. to atone for their sins;

5. and that he shall rise again from the dead,

6. which shall bring to pass the resurrection,

7. that all men shall stand before him, to be judged.Chapter 32

The “Dream Team” had little success with the general population of the Zoramites.

o They began to have success “among the poor class of people … they were cast out of the synagogues because of the

coarseness of their apparel … they were not permitted to enter into their synagogues to

worship God, being esteemed as filthiness; therefore they were poor;  yea, they were esteemed by their brethren as dross; therefore they were poor as to things of the world; and also they were poor in heart” (v. 2-3).

The Savior looked on the poor differently:

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o And he lifted up his eyes on his disciples, and said, Blessed be ye poor: for yours is the kingdom of God. (Luke 6:20)And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others:Two men went up into the temple to pray; the one a Pharisee, and the other a publican.The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. I fast twice in the week, I give tithes of all that I possess. (observation: This sounds a lot like the Rameumptom prayer.)And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner.I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted. (Luke 18:9-14)

See Quote #1 See Quote #2 When Alma2 was preaching outside of town, a “great multitude” of the poor

came to him.o The apparent leader of the group asked Alma2, “what shall these my

brethren do, for they are despised of all men because of their poverty, yea, and more especially by our priests; for they have cast us out of our synagogues … and we have no place to worship our God; and behold, what shall we do?” (v. 5)

This is exactly what Alma2 wanted to hear.o He saw their afflictions had humbled them.

He ignored the others and began preaching to those “who were truly penitent” (v. 7).

Alma2 told them that they are blessed because they “are lowly in heart” (v. 8).

He answers the question “What shall we do” (v. 9). He asks:

o Do you believe you can only worship God in your synagogues?o Do you believe you should only worship God once a week?o See Quote #3.

Alma2 probably surprised them by saying “it is well that ye are cast out of your synagogues” (v. 12).

o Why? To be humble. To learn wisdom.

Someone who has been humbled “seeketh repentance; and now surely, whosoever repenteth shall find mercy; and he that findeth mercy and endureth to the end the same shall be saved” (v. 13).

o Scriptures tell us:3 | P a g e

Better is a poor and a wise child than an old and foolish king, who will no more be admonished. (Ecclesiastes 4:13)

Better is a little with righteousness than great revenues without right. (Proverbs 16:8)

The rich man is wise in his own conceit; but the poor that hath understanding searcheth him out. (Proverbs 28:11)

See Quote #4 The person who is truly humble, repents of their sins, and endures to the

end will be more blessed than those who are forced to be humble because of their poverty.

There are those who ask for a sign to know for sure then they will believe.o Is this faith?

No. If someone knows something, he no longer believes, he

knows.o The Savior responded to those who asked for a sign.

Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee.But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it… (Matthew 12:38-39)

Then he said, I pray thee therefore, father, that thou wouldest send him to my father's house:For I have five brethren; that he may testify unto them, lest they also come into this place of torment.Abraham saith unto him, They have Moses and the prophets; let them hear them. And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent.And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.(Luke 16:27-31)

If someone who knows the will of God and doesn’t do it, he is more cursed than some who “only hath cause to believe, and falleth into transgression” (v. 19).

See Quote #5 Alma2 defines faith.

o “[F]aith is not to have a perfect knowledge of things; therefore if ye have faith ye hope for things which are not seen, which are true” (v. 21).

“God is merciful unto all who believe on his name” (v. 22).o He desires that we believe in His word. o He gives us his words by angels.

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See Quote #7 Alma2 again mentions their original question, “What shall we do?”

o He tells them he is not judging them “only according to that which is true” (v. 24).

o Not all have been forced, through circumstances, to be humble. “[T]here are some among you who would humble themselves,

let them be in whatsoever circumstances they might” (v. 25). Now faith is not a perfect knowledge.

o So it is with Alma2‘s words. They cannot know their truth at first “any more than faith is a

perfect knowledge” (v. 26).o Alma2 challenges them to do an experiment with his words.

“[E]xercise a particle of faith, even if ye can no more than desire to believe” (v. 27).

“[L]et this desire work in you, even until ye believe” (v. 27). The Savior taught this about the doctrine He taught.

o Jesus answered them, and said, My doctrine is not mine, but his that sent me.

o If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself. (John 7:16-17)

Alma2 likens faith to a seed, planted in our heart.o If it is a true (good) seed, and it is not cast out by unbelief, and we

don’t resist the Spirit, it will grow.o “[I]t beginneth to enlarge my soul; yea, it beginneth to enlighten my

understanding, yea, it beginneth to be delicious to me” (v. 28). This would increase your faith.

o “[I]t hath not grown up to a perfect knowledge” (v. 29). See Quote #8 By trying this experiment, and planting the seed, and seeing that it grows,

you know it’s a good seed. At this point, is your knowledge perfect?

o Yes! “[Y]our knowledge is perfect in that thing, and your faith is

dormant, and this is because you know” (v. 34). The law of the LORD is perfect, converting the soul: the

testimony of the LORD is sure, making wise the simple. (Psalms 19:7)

o See Quote #9 Is this real?

o “Yea, because it is light; and whatsoever is light is good” (v. 35). Even with this knowledge, you must not “lay aside your faith, for ye have

only exercised your faith to plant the seed.” (v. 36).o Once the seed grows, it must be nourished. o “[I]f ye nourish it with much care it will get root, and grow up, and

bring forth fruit” (v. 37). On the other hand, if the seed is not nourished, it will die.

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o This doesn’t mean it wasn’t a good seed, it was because “your ground is barren, and ye will not nourish the tree, therefore ye cannot have the fruit thereof” (v. 39).

If it is not nourished, it will not bring forth fruit, and you “can never pluck of the fruit of the tree of life” (v. 40).

Alma2 continues preaching about nourishing the word (the scriptures are laid out in poetic form).

41 But if ye will nourish the word, yea, nourish the tree as it beginneth to grow, by your faith with great diligence, and with patience, looking forward to the fruit thereof, it shall take root; and behold it shall be a tree springing up unto everlasting life.42 And because of your diligence and your faith and your patience with the word in nourishing it, that it may take root in you, behold, by and by ye shall pluck the fruit thereof, which is most precious, which is sweet above all that is sweet, and which is white above all that is white, yea, and pure above all that is pure; and ye shall feast upon this fruit even until ye are filled, that ye hunger not, neither shall ye thirst.43 Then, my brethren, ye shall reap the rewards of your faith, and your diligence, and patience, and long-suffering, waiting for the tree to bring forth fruit unto you.

Nourish the tree.o As it grows, your faith grows.

When the tree takes root, it will be a tree “springing up unto everlasting life” (v. 41).

o By nourishing the word, the tree grows through faith and diligence.

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You will partake of the fruit, which is most precious and sweet and pure.

When you eat, you will no longer hunger and you will reap the rewards of faith, diligence, patience, and long-suffering. 

See Quote #10

Chapter 33

How should we worship God, the people again ask Alma2.o Alma2 tells them to search the scriptures.

This implies that at least some of the Zoramites were literate. Alma2 quotes Zenos concerning prayer and worship (the entire section is

quoted, in poetic form).o See Quote #11 for background information about the Prophet Zenos.

4 For he said: Thou art merciful, O God, for thou hast heard my prayer, even when I was in the wilderness; yea, thou wast merciful when I prayed concerning those who were mine enemies, and thou didst turn them to me.5 Yea, O God, and thou wast merciful unto me when I did cry unto thee in my field; when I did cry unto thee in my prayer,  and thou didst hear me.6 And again, O God, when I did turn to my house  thou didst hear me in my prayer.7 And when I did turn unto my closet, O Lord,  and prayed unto thee,  thou didst hear me.8 Yea, thou art merciful  unto thy children  when they cry unto thee, to be heard of thee and not of men, and thou wilt hear them.9 Yea, O God, thou hast been merciful unto me, and heard my cries  in the midst of thy congregations.10 Yea, and thou hast also heard me when I have been cast out and have been despised by mine enemies; yea, thou didst hear my cries,

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and wast angry with mine enemies, and thou didst visit them in thine anger with speedy destruction.11 And thou didst hear me because of mine afflictions and my sincerity; and it is because of thy Son that thou hast been thus merciful unto me, therefore I will cry unto thee in all mine afflictions, for in thee is my joy; for thou hast turned thy judgments away from me, because of thy Son.

God hears prayers wherever we are – in the wilderness, in our fields, in our house, in our closet, in the midst of congregations, when we are cast out and despised by our enemies

Enemies were turned to him, other enemies met with speedy destruction. God hears our prayers because of our afflictions, our sincerity. God is merciful because of His Son. Alma2 questions them.

o “Do ye believe those scriptures which have been written by them of old?” (v. 12).

If you do, you must believe Zenos. If you believe Zenos, how can you disbelieve in the Son of God?

Alma2 the quotes Zenock.o For more information about Zenock, see Quote #12.

Zenock said the Lord was angry with the people because they wouldn’t “understand thy mercies which thou hast bestowed upon them because of thy Son.”

o Zenock was martyred because the people would not understand him. Others spoke of Christ.

o Moses spoken of Christ. The serpent raised in the wilderness was a type of Christ.

Who would look on it would survive. Many refused because of the hardness of the hearts; they

perished. Alma2 used this as an example.

o “[C]ast your eyes and begin to believe in the Son of God, that he will come to redeem his people, and that he shall suffer and die to atone for their sins; and that he shall rise again from the dead, which shall bring to pass the resurrection, that all men shall stand before him, to

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be judged at the last and judgment day, according to their works” (v. 22).

This is the Nephite Declaration of Faith. See comments at the beginning of these notes.

See Quote #13 See Quote #14

Chapter 34

Amulek begins preaching to the multitude.o He states there is no way they can claim ignorance about the Son of

God. “I know that these things were taught unto you bountifully

before your dissension” (v. 2) He expresses hope they will plant the word in their hearts and “try the

experiment of its goodness” (v. 4). Amulek tells them the question in their minds is whether or not there shall

be a Christ.o Alma2 has proved that “the word is in Christ unto salvation” (v. 6).o He quoted Zenos, Zenock, and appealed to Moses to prove this truth.o See Quote #15

Amulek testifies he knows “Christ shall come among the children of men” (v. 8).

o He will take upon Him our sins and atone for all the sins of the world. An atonement must be made.

o If there is not atonement, all mankind will perish and be lost.o This will be “a great and last sacrifice … it must be an infinite and

eternal sacrifice” (v. 10). See Quote #16 No man “can sacrifice his own blood which will atone for the sins of

another” (v. 11). Once Christ makes his sacrifice, “then shall the Law of Moses be fulfilled”

(v. 13).o All law points to the “great and last sacrifice … [made by] the Son of

God, yea, infinite and eternal” (v. 14) See Quote #17 Christ will bring salvation to all who believe on His name.

o Mercy overpowers and satisfies the demands of justice. “[H]e that exercises no faith unto repentance is exposed to the

whole law of the demands of justice” (v. 16). “[O]nly unto him that has faith unto repentance is brought

about the great and eternal plan of redemption” (v. 16)o Mercy will be had by those who have faith, repent, and “call upon his

holy name” (v. 17). David wrote:

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Many sorrows shall be to the wicked: but he that trusteth in the LORD, mercy shall compass him about. (Psalms 32:10)

See Quote #18 Amulek channels Zenos and prayer.

o Yea, cry unto him for mercy; for he is mighty to save.o Yea, humble yourselves, and continue in prayer unto him.o Cry unto him when ye are in your fields, yea, over all your flocks.o Cry unto him in your houses, yea, over all your household, both

morning, mid–day, and evening.o Yea, cry unto him against the power of your enemies.o Yea, cry unto him against the devil, who is an enemy to all

righteousness.o Cry unto him over the crops of your fields, that ye may prosper in

them.o Cry over the flocks of your fields, that they may increase.o But this is not all; ye must pour out your souls in your closets, and

your secret places, and in your wilderness. See Quote #19 Amulek then tells the people, “if ye turn away the needy, and the naked,

and visit not the sick and afflicted, and impart of your substance, if ye have, to those who stand in need—I say unto you, if ye do not any of these things, behold, your prayer is vain, and availeth you nothing” (v. 28).

o Once again, the Book of Mormon emphasizes the importance of taking care of the poor and needy.

o The people who are hearing this are primarily poor.   Even as poor as they are, they are expected to take care of

those who are in need.   They cannot use their personal situation as an excuse for

ignoring the needs of their neighbors. James wrote:

o If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain. Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.(James 1:26-27)

See Quote #20 Amulek calls on them to repent after having received so many witnesses.

o “[N]ow is the time and the day of your salvation; and therefore, if ye will repent and harden not your hearts, immediately shall the great plan of redemption be brought about unto you” (v. 31).

o “[T]his life is the time for men to prepare to meet God” (v. 32). This life is the time to repent. This life is “given us to prepare for eternity” (v. 33). Writing to the Romans, Paul told them:

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And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed. The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light. (Romans 13:11-12)

When we have a crisis, we cannot change and repent.o “[T]hat same spirit which doth possess your bodies at the time that

ye go out of this life, that same spirit will have power to possess your body in that eternal world” (v. 34).

o What does it mean “that same spirit”? Amulek explains we can be subject to only one spirit – the spirit

of the devil or the Spirit of the Lord. If you are wicked when you die, “that same spirit which doth

possess your [body]” is the spirit of the devil. If you are righteous when you die, “that same spirit which doth

possess your [body]” is the Spirit of the Lord. See Quote #21 Cease to contend against the Holy host; receive it. “[T]ake upon you the name of Christ” (v. 38). Be watchful and pray continually the devil will have no power over you. Be patient, and bear all manner of afflictions. Do not revile against those who have cast them out.

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Quote #1

Sherrie Mills Johnson gives us insight into Zoramite society.

Instead of establishing a more equitable system that focused on nurturing one another, they not only marginalized the poor in their society (see Alma 32:3) but refused to care for others. For example, when the smitten antichrist Korihor sought refuge among them, he found no safety even though he professed a similar belief system, but was run down and killed (see Alma 30). The Zoramites clearly were not people who focused on overcoming the effects of psychological and social ills by caring for and nurturing the disadvantaged among them.1

Quote #2

Todd Compton explains how being poor made these people more receptive to Alma2.

The theme of the spirituality of the outcast … is also found in the account of the poor Zoramites who have been cast out of the Zoramite synagogues (which they probably built, in large part, Alma 32:5) because of “the coarseness of their apparel,” “being esteemed as filthiness” Alma 32:2–3). They are despised “of all men,” they say, and “especially by our priests” (Alma 32:5). “They have cast us out of our synagogues ... because of our exceeding poverty;” (Alma 32:5). The poor Zoramites, like the Lamanites, are considered “filthy.”This worldly poorness makes it possible for them to become “poor in heart” (Alma 32:3). Having no place to worship, in their view, they turn to Alma the missionary for guidance, and he preaches the gospel to them outside the city of Zoram, on the hill Onidah.2

1 The Zoramite Separation: A Sociological Perspective, Sherrie Mills Johnson, Provo, Utah: Maxwell Institute, accessed November 27, 2011.2 The Spirituality of the Outcast in the Book of Mormon, Todd M. Compton, Provo, Utah: Maxwell Institute, accessed November 27, 2011.

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Quote #3

Richard Rust looks at Alma2’s approach.

Alma's text is the people themselves: “I behold that ye are lowly in heart... It is well that ye are cast out of your synagogues, that ye may be humble, and that ye may learn wisdom” (Alma 32:8, 12). The logical structure of his argument is cause and effect: (1) Their coarse apparel caused the poor Zoramites to be cast out of the synagogues they had helped build. (2) That expulsion leads to their being outside at the hill Onidah, feeling that they have no place to worship. (3) Because the poor Zoramites are thus humbled, they are prepared to hear the word. (4) Hearing the word can lead them to salvation. Alma puts it this way: “And now, because ye are compelled to be humble blessed are ye; for a man sometimes, if he is compelled to be humble, seeketh repentance; and now surely, whosoever repenteth shall find mercy; and he that findeth mercy and endureth to the end the same shall be saved” (Alma 32:13).3

Quote #4

Daniel Peterson writes:

[N]o price is too high to pay, if it will bring us to attain wisdom. “I say unto you,” Alma the Younger remarked to the poor among the Zoramites in the context of a discussion centering on a seed and on the tree of life that could be nourished out of it, “it is well that ye are cast out of your synagogues, that ye may be humble, and that ye may learn wisdom: (Alma 32:12). Confident in the quality of what she has to offer, Wisdom … invites others to partake…4

Quote #5

Hugh Nibley responds to the following question - Are knowledge and faith enemies?

3 "Know the Covenants of the Lord" – Sermons, Richard Dilworth Rust, Provo, Utah: Maxwell Institute, accessed November 28, 2011.4 Nephi and His Asherah, Daniel C. Peterson, Provo, Utah: Maxwell Institute, accessed November 28, 2011.

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Well, are knowledge and faith enemies then? If I have something, I don't have to believe and I don't have to have faith. There are some people who would tell us that knowledge is the enemy of faith. Will study weaken faith? That's thought to be so in some quarters. If you know, it's not the same thing as only believing. “And it shall be unto every man according to this work. And now as I said concerning faith—faith is not to have a perfect knowledge of things; therefore if ye have faith ye hope for things which are not seen, which are true.” You hope it is true. Peter in his argument with Simon Magus says [something like this]. You can imagine an island. It's an imaginary island; you have never been there. It's a real island though … It's imaginary for you. You have faith that it's there. You are imagining something that's real, but for you is only imagination. Peter says the same thing: Before I came to Caesaria I didn't know what it was like. I had an image of what it was like, which was not correct. But it was reality, and here I am [paraphrased].5

Quote #6

Richard Williams observes:

In that verse we all know so well, Alma teaches us that faith, like belief, is not to have this sort of “perfect knowledge” (Alma 32:21). Faith is like belief in this way, but Alma makes it clear that it is not merely belief. Faith grows into a knowledge that is, in its crucial attributes, perfect. In contrast to knowledge founded on what we see, and also subtly different from mere belief, faith is allied with “hope for things which are not seen, which are true.” Faith thus is not a clinging to in the absence of knowledge of truth but a hope for what is true.6

Quote #7

Sidney Sperry writes:

This Book of Mormon prophet has his feet on the ground—when a person has faith he hopes for things which are not seen, which are true … Alma takes faith out of the realm of mere credulity—i.e., readiness to believe on slight evidence. A note in his statement rings true to the critical mind. Too many persons in every generation, including our own, hope for things—fantastic things—in the name of

5 Lecture 55: Alma 32-35, Hugh W. Nibley, Provo, Utah: Maxwell Institute, accessed November 29, 2011.6 Faith, Reason, Knowledge, and Truth, Richard N. Williams, Provo, Utah: Maxwell Institute, accessed November 30, 2011.

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faith and religion, but give little thought as to whether or not they are based on truth.7

Quote #8

Hugh Nibley discussed the importance of the experiment.

That's what [Alma2] is telling us here. It turns out that faith is intellectual honesty. That's what it is. He makes this very clear a little later. He says, first you arouse your faculties, use your brains, and be willing to make an experiment. You don't accept it when you make an experiment. You're going to try it out to see if it is so. … Of course, you're not going to do anything if you don't have that inducement, to want to believe in something … You never discover anything unless you hope it is there or wish it is there. Here he talks about your faith being dormant, but he says don't fight it. If you have a desire to believe, don't fight it, “that ye can give place for a portion of my words.” Notice that it comes by degrees; it comes by steps here.8

Quote #9

Hugh Nibley comments:

Notice that it comes by degrees; it comes by steps here. There's more and more reason why you should believe, but no reason why you should believe it completely ever. This is the interesting thing here. It's like planting a seed in your heart. If it's a true seed this is what will happen. Don't cast it out in your unbelief. Give it a chance; let it grow. It will begin to swell within your breast. Then you will feel the swelling motions. You will think something is happening here. Don't throw it away at all. If it is growing it must be good “for it beginneth to enlarge my soul [this is recognition]; yea, it beginneth to enlighten my understanding, yea, it beginneth to be delicious to me. “9

7 Some Universals in the Book of Mormon, Sidney B. Sperry, Provo, Utah: Maxwell Institute, accessed November 30, 2011.8 Lecture 55: Alma 32-35, Hugh W. Nibley, Provo, Utah: Maxwell Institute, accessed November 30, 2011.9 Lecture 55: Alma 32-35, Hugh W. Nibley, Provo, Utah: Maxwell Institute, accessed December 1, 2011.

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Quote #10

Richard Rust writes: 

Light symbolism masterfully presents the gospel as essential in the process of leading toward eternal life … The first principle of the gospel, faith, is portrayed in the opening sections of the Book of Mormon as going through mists of darkness (temptations) to reach the tree of life whose fruit is “white above all that is white” (Alma 32:42). Partaking of the fruit is described by Alma as tasting light (Alma 32:35). Tasting the light is not sufficient, though. Alma teaches that this tree of life, or tree of light, must be nourished until it becomes “a tree springing up unto everlasting life” (Alma 32:41).10

Quote #11

Daniel Ludlow gives us more information about Zenos.

Zenos is one of four Israelite prophets of Old Testament times cited in the book of Mormon whose writings appeared on the plates of brass but who are not mentioned in the Old Testament (see also Zenock; Neum; and Ezias). Zenos is quoted or mentioned by Nephi1 (1 Ne. 19:10—17), Jacob (Jacob 5:1—77; 6:1), Alma2 (Alma 33:3—11, 13, 15), Amulek (Alma 34:7), Nephi2 (Hel. 8:19—20), and Mormon (3 Ne. 10:14—17).Although specific dates and details of Zenos' life and ministry are not known, the Book of Mormon provides considerable information about him from his teachings and related facts. Evidently he lived sometime between 1600 and 600 B.C. because he was apparently a descendant of Joseph of Egypt and his writings were on the plates of brass taken from Jerusalem to the Americas by Nephi(1) about 600 B.C. He may also have been a progenitor of the Book of Mormon prophet Lehi (cf. 3 Ne. 10:16). Zenos spent time “in the wilderness” (Alma 33:4), but also preached “in the midst” of the ‘congregations’ of God (Alma 33:9) … Finally, he was slain because of his bold testimony of the coming of the “Son of God” (Hel. 8:13—19).10 Light: A Masterful Symbol, Richard Dilworth Rust, Provo, Utah: Maxwell Institute, accessed December 2, 2011.

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A major theme in the teachings of Zenos was the destiny of the house of Israel …11

Quote #12

Here’s some information about Zenock.

Zenock was a preexilic Israelite prophet whose words were found on the plates of brass, a record carried from Jerusalem to the new promised land in the Western Hemisphere by the Book of Mormon prophet Lehi c. 600 B.C. Zenock is not known from the Hebrew Bible or other sources and is noted in only five passages in the Book of Mormon. It is possible that he was of the lineage of Joseph of Egypt and an ancestor of the Nephites (3 Ne. 10:16).Each reference to Zenock refers to his teaching of either the coming or redemptive mission of Jesus Christ … Alma 33:16 contains the only direct quotation of Zenock's words, citing him as one of many Israelite prophets who foretold the mission of the Son of God (Alma 33:14—17; cf. 34:7) and quoting him on the mercies that God grants because of his Son. (Alma 33:17). Nephi(2) cited Zenock and others who testified of the coming of the Son of God (Hel. 8:20). In the last reference to his work, Mormon wrote that Zenos and Zenock foretold the destruction that preceded the coming of Christ to the remnant of their posterity (3 Ne. 10:14—16).12

Quote #13

Richard Rust writes:

11 Zenos, Daniel H. Ludlow, Provo, Utah: Maxwell Institute, accessed December 3, 2011.12 Zenock, Kent P. Jackson, Provo, Utah: Maxwell Institute, accessed December 4, 2011.

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After this poetic and persuasive close to Alma's sermon, his auditors ask what they should believe and how they should plant the seed he has spoken of. Alma's response is to give them three main categories of means of belief as presented by three ancient prophet-witnesses: The first is prayer, as recalled by the poetic words of Zenos—whose main point is that one can pray anywhere and be heard (Alma 33:3–11). Second is the scriptures, as evidenced by the prophet Zenock's teaching found in the brass plates that witness to the truth of the teachings of Zenos (Alma 33:15–16). Third is the testimony of Jesus found in types, specifically here the brazen serpent that Moses raised in the wilderness as a type of Christ (Alma 33:19–22).13

Quote #14

John Welch summarizes:

Another day, I was preparing to deliver a lecture on Alma 32. It suddenly dawned on me what this text says we actually learn by planting within ourselves the seed of faith in Christ (Alma 33:22–23). Alma never says that we learn that the seed is true; rather, we learn that the seed is good. Obviously, it is one thing to know what is true—even Hitler knew a great deal of truth. It is quite another thing to know what is good. As I have become more sensitive to this reality, I have become more aware that truth is worthless if it is not conjoined with a value system. Truth, like any other tool, is morally neutral: a hammer can be used either to build up or to tear down. For me, the Book of Mormon thoroughly unites the domains of truth and goodness—even explicitly, in Moroni 10:6: “Whatsoever thing is good is just and true.”14

Quote #15

Richard Williams writes:

Chapter 34 reframes the question of faith. The question the Zoramites had was how to plant the seed and do the experiment. Amulek, no doubt moved upon by the Spirit, tells us what the real question of faith is: “And we have beheld that the great question which is in your minds is whether the word be in the Son of God, or whether there shall be no Christ” (Alma 34:5).

Faith is anchored in Jesus Christ, the Son of God, and the knowledge of him is both sure and possible. The contrast between faith as sure knowledge and the knowledge reason can provide is evident when we compare Amulek's testimony of Christ as the anchor to sure knowledge with the conclusion of many Nephites

13 "Know the Covenants of the Lord" – Sermons, Richard Dilworth Rust, Provo, Utah: Maxwell Institute, accessed December 4, 2011.14 Good and True, John W. Welch, Provo, Utah: Maxwell Institute, accessed December 4, 2011.

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just before His coming: “And they began to reason and to contend among themselves, saying: that it is not reasonable that such a being as a Christ shall come” (Helaman 16:17–18). Not “reasonable,” but nonetheless true.15

Quote #16

The Savior's dual nature—man and God—enabled him to make an infinite atonement, an accomplishment that no other person, no matter how capable or gifted, could do (cf. Alma 34:9—12). First, he was able, in Gethsemane, in some majestic but incomprehensible manner, to assume the burdens and effects of the sins of all mankind and, in doing so, to engage suffering and anguish beyond what a mere mortal could endure (2 Ne. 9:21; Mosiah 3:7; D&C 18:11; 19:16; Taylor, p. 148). Second, he was able to submit to physical death, to willingly lay down his life and then take up his body again in the resurrection (John 5:26; 10:17, 18; 2 Ne. 2:8).16

Quote #17

Bruce Hafen writes:

“Not just any person may invoke mercy on behalf of another: ‘Now there is not any man that can sacrifice his own blood which will atone for the sins of another ...therefore there can be nothing which is short of an infinite atonement which will suffice for the sins of the world’ (Alma 34:11—12). Jesus Christ alone can achieve such an infinite atonement ‘once for all’ (Hebrews 10:10) because of his nature as the actual son of God in the flesh and because he was himself without sin.

“Mercy is not extended arbitrarily. To protect individuals from the undeserved effects of sins for which they are not responsible, the Atonement unconditionally paid the penalty for the transgression of Adam and Eve in the Garden of Eden. It pays similarly for sins committed in ignorance (Mosiah 3:11; see also Moses 6:54). However, the Atonement removes the penalty for personal sins for which one is accountable only on the condition of individual repentance.17

15 Faith, Reason, Knowledge, and Truth, Richard N. Williams, Provo, Utah: Maxwell Institute, accessed December 5, 2011.16 Jesus Christ, Robert L. Millet, Provo, Utah: Maxwell Institute, accessed December 6, 2011.17 Justice and Mercy, Bruce C. Hafen, Provo, Utah: Maxwell Institute, accessed December 6, 2011.

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Quote #18

Eugene England explains how Amulek’s word help clarify the concept of the atonement.

The point the Book of Mormon makes much more clearly than I find made in the Bible is this: To continue experiencing the atonement of Christ after we have received his grace, we must extend grace to others. Christ makes us into new creatures, into persons strong enough not to act contrary to what we know—that is, not to sin— if we will merely accept Christ's merciful, undeserved love; he gives us power to repent, the “means” by which we can “have faith unto repentance” (Alma 34:15). But if we then continue judging others, we will unconsciously judge ourselves. We must constantly give mercy to be able to accept it. We must never exact revenge, even in the name of perfect justice. We must not take vengeance, even upon ourselves, the sinners whom we inwardly know most certainly deserve it.18

See Quote #19

Marilyn Arnold calls Chapter 34 on of the “most moving doctrinal chapters in the Book of Mormon.” 

Certainly Alma 34 is one of the most moving doctrinal chapters in the Book of Mormon, and all forty-one verses are devoted to Amulek's sermon. Some might glance at verse 1 and assume this discourse to be merely a postscript to Alma's splendid sermon on faith and the word as a seed. Believe me, it is much more than that, and Mormon must have recognized that a summary would not do. We should never forget, either, that Amulek, a once-prominent and -prosperous man in the apostate city of Ammonihah, has given up everything for the gospel—home, family, friends, worldly possessions—to join the younger Alma on a mission to bring backsliders to faith and repentance.19

Quote #20

Sherrie Mills Johnson comments:

18 A Second Witness for the   Logos:   The Book of Mormon and Contemporary Literary Criticism , Eugene England, Provo, Utah: Maxwell Institute, accessed December 7, 2011.19 The Book of Mormon: Passport to Discipleship, Marilyn Arnold, Provo, Utah: Maxwell Institute, accessed December 7, 2011.

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It is interesting that Amulek instructed the oppressed poor to care for the needy. This seems to be a warning that they should not begin a new community (as was done before) that would merely change who the elite were. Rather, they were to always care for anyone in need, thus counteracting effects of a stratified society that marginalized segments of the population. Amulek then explained, “If ye do not remember to be charitable, ye are as dross, which the refiners do cast out, (it being of no worth) and is trodden under foot of men” (Alma 34:29).20

Quote #21

It is not unusual to hear members interpret “the spirit that possess you body in this life” being your spirit.  John Tvedtnes and Matthew Roper explain why this is not a correct interpretation of the scripture.

Another misreading of the passage has led some people to believe that the ”same spirit” (Alma 34:34) refers to a person's own spirit, which they suppose cannot change after death. Occasionally, some have suggested that this means that a smoker, for example, will still have a craving for tobacco after he dies, but that his spirit will not be able to satisfy this craving. However, a careful reading of the next verse shows what Amulek meant…[Reading verse 35 makes] it clear that the “same spirit” that possesses the wicked person and will continue to possess him in the hereafter is the devil, not the individual's spirit. Those who do the devil's will and refuse to repent will come under his power both in this world and the world to come. This is particularly true of those who have already entered into the covenant by being baptized.21

20 The Zoramite Separation: A Sociological Perspective, Sherrie Mills Johnson, Provo, Utah: Maxwell Institute, accessed December 8, 2011.21 Scripture Insight: "Do Not Procrastinate the Day of Your Repentance", John A. Tvedtnes, and Matthew Roper, Provo, Utah: Maxwell Institute, accessed December 9, 2011.

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