Alma 61
Pahoran’s Letter to Moroni
Alma 61:1
1 Behold, now it came to pass that soon after Moroni had sent his epistle unto the chief governor, he received an epistle from Pahoran, the chief governor. And these are the words which he received:
Verse 1 indicates that this response arrived “soon.” It is a response to the second letter, not the first. Pahoran does not explicitly mention the first letter, and it is possible, given the circumstances he relates in this letter, that he did not receive it.
What is important for this letter is that he did receive it, and that he didn’t spend much time getting a response back to Moroni. Of course, we cannot know how long “soon” was, but given the slow nature of communications as well as the political unrest, it was certainly a longer time than modern readers would expect of something that happened “soon after.”
Alma 61:2–4
2 I, Pahoran, who am the chief governor of this land, do send these words unto Moroni, the chief captain over the army. Behold, I say unto you, Moroni, that I do not joy in your great afflictions, yea, it grieves my soul.
3 But behold, there are those who do joy in your afflictions, yea, insomuch that they have risen up in rebellion against me, and also those of my people who are freemen, yea, and those who have risen up are exceedingly numerous.
4 And it is those who have sought to take away the judgment-seat from me that have been the cause of this great iniquity; for they have used great flattery, and they have led away the hearts of many people, which will be the cause of sore affliction among us; they have withheld our provisions, and have daunted our freemen that they have not come unto you.
The introduction to the letter provides the expected declaration of who sent it. This is a letter from Pahoran. What Moroni had said to him was harsh, and accusatory. Pahoran understood that Moroni was angry, but angry at a situation about which he was not sufficiently informed. Therefore, Pahoran notes that he does grieve for the army’s predicament, but that there is a situation that Moroni must understand.
Moroni was absolutely correct that the problems with the king-men were at the heart of the problem, but he wasn’t aware of the full nature of the situation. The king-men, who had originally declined to fight, and wanted to invite the Lamanites into their lands, had become even more active. They had rebelled. What Moroni declared he would do to preserve liberty, the king-men had already done something contrary to destroy it. Pahoran had to flee because the king-men had gained control of the city and of the government of Zarahemla. Pahoran declares that it was they who withheld reinforcements and provisions. Moroni would have found that completely believable, because the king-men had already attempted once to allow the Lamanites to have a victory in Nephite lands. This action was in keeping with what Moroni knew of them.
Alma 61:5–7
5 And behold, they have driven me out before them, and I have fled to the land of Gideon, with as many men as it were possible that I could get.
6 And behold, I have sent a proclamation throughout this part of the land; and behold, they are flocking to us daily, to their arms, in the defence of their country and their freedom, and to avenge our wrongs.
7 And they have come unto us, insomuch that those who have risen up in rebellion against us are set at defiance, yea, insomuch that they do fear us and durst not come out against us to battle.
While Helaman1 was securing the western border, and Moroni working to secure the east, the center was under attack. The attack in the center was not from the Lamanites, but from Nephites who had risen in rebellion. Remembering that the Lamanite army that was attacking was being led by an apostate Nephite, it is again apostate Nephites who are the most dangerous. In this case, it is a rebellion from the inside while the more faithful Nephite troops have been occupied on the borders. That vacuum allowed the change in the balance of power within Zarahemla.
Pahoran notes that he has fled to Gideon, which is the homeland of the people who had come down out of the land of Nephi with Limhi and Alma1. In that more favorable location, he has issued a call for more men to come to the aid of the government, and therefore recover the city of Zarahemla.
Between the king-men having their supporters and Pahoran finding any he could that would support him, the lack of extra men to send to the armies in the borders is even more understandable.
Alma 61:8
8 They have got possession of the land, or the city, of Zarahemla; they have appointed a king over them, and he hath written unto the king of the Lamanites, in the which he hath joined an alliance with him; in the which alliance he hath agreed to maintain the city of Zarahemla, which maintenance he supposeth will enable the Lamanites to conquer the remainder of the land, and he shall be placed king over this people when they shall be conquered under the Lamanites.
Those who had taken over the government of Zarahemla were called king-men for a good reason. These were they who were inheritors of attitudes that had been part of Zarahemla society from the arrival of the Nephites. Zarahemla had a king, but then the Nephites arrived, and Mosiah1, a Nephite, was made king. That meant that there were families, who had previously been in a position to inherit power, now outside of the inheritance lines. They might no longer be in the direct line, but they did have a historical connection to the previous king in Zarahemla.
Those who desired a king were the rulers in many of the cities, and it is easy to extrapolate that they were the ones in the position where they had historical ties to power but had been sidelined by the arrival of the Nephites. It is therefore only the fulfillment of the inevitable that they should appoint a king.
This new king wrote to the king of the Lamanites to establish an alliance. It would be surprising if the new Zarahemlaite king had not known of Amalickiah or Ammoron. Thus, it was an attempt to create an alliance with a people who already had sympathy for their cause. It was also required because the king-men did not have the army needed to hold their acquired land.
Alma 61:9
9 And now, in your epistle you have censured me, but it mattereth not; I am not angry, but do rejoice in the greatness of your heart. I, Pahoran, do not seek for power, save only to retain my judgment-seat that I may preserve the rights and the liberty of my people. My soul standeth fast in that liberty in the which God hath made us free.
Moroni had been harsh in his letter; very harsh. Pahoran clearly got that message, but just as clearly understood the reason for Moroni’s direct censure. Therefore, Pahoran diffuses Moroni’s wrath by accepting it, and not reciprocating. He tells Moroni that he is not angry with him. That was important, because it could have created a rift between them that would have made it more difficult to repair the nation’s problems.
Alma 61:10–13
10 And now, behold, we will resist wickedness even unto bloodshed. We would not shed the blood of the Lamanites if they would stay in their own land.
11 We would not shed the blood of our brethren if they would not rise up in rebellion and take the sword against us.
12 We would subject ourselves to the yoke of bondage if it were requisite with the justice of God, or if he should command us so to do.
13 But behold he doth not command us that we shall subject ourselves to our enemies, but that we should put our trust in him, and he will deliver us.
Pahoran has clearly read the letter Moroni sent, because this argument responds directly to issues Moroni raised. Yahweh had given the Nephites commands of how they were to conduct war. Those definitions were required to understand what actions might be considered righteous, and therefore invoke the Lord’s protection.
Pahoran notes that they are defending themselves, and not seeking blood. That puts him squarely in line with the Lord’s commands on warfare, and thereby Pahoran declares to Moroni that he is ready to keep covenants, while returning the people to the covenants that led them to liberty.
Alma 61:14–18
14 Therefore, my beloved brother, Moroni, let us resist evil, and whatsoever evil we cannot resist with our words, yea, such as rebellions and dissensions, let us resist them with our swords, that we may retain our freedom, that we may rejoice in the great privilege of our church, and in the cause of our Redeemer and our God.
15 Therefore, come unto me speedily with a few of your men, and leave the remainder in the charge of Lehi and Teancum; give unto them power to conduct the war in that part of the land, according to the Spirit of God, which is also the spirit of freedom which is in them.
16 Behold I have sent a few provisions unto them, that they may not perish until ye can come unto me.
17 Gather together whatsoever force ye can upon your march hither, and we will go speedily against those dissenters, in the strength of our God according to the faith which is in us.
18 And we will take possession of the city of Zarahemla, that we may obtain more food to send forth unto Lehi and Teancum; yea, we will go forth against them in the strength of the Lord, and we will put an end to this great iniquity.
Pahoran has responded to Moroni, accepted the reasons for Moroni’s anger, and understood that that anger came from a righteous concern. Pahoran has also declared that he is willing to fight in order to keep the Nephite lands free to practice their religion and keep their covenants. Pahoran provides a show of faith in sending some provisions.
Therefore, at the end of the letter he asks Moroni to bring his army to the aid of the government. Pahoran understands that Moroni cannot abandon the east; nevertheless, he personally requests Moroni to come to his aid. Pahoran expects, correctly, that Moroni has a good standing with the people and could serve as a symbol, as well as a military leader.
Alma 61:19–21
19 And now, Moroni, I do joy in receiving your epistle, for I was somewhat worried concerning what we should do, whether it should be just in us to go against our brethren.
20 But ye have said, except they repent the Lord hath commanded you that ye should go against them.
21 See that ye strengthen Lehi and Teancum in the Lord; tell them to fear not, for God will deliver them, yea, and also all those who stand fast in that liberty wherewith God hath made them free. And now I close mine epistle to my beloved brother, Moroni.
Moroni had invoked God in his condemnation of Pahoran. Pahoran shows that he is still faithful by also invoking God as part of his request for Moroni’s assistance. The covenant provides protection for the righteous, and those who usurped the government in Zarahemla cannot be protected unless they repent (verse 20).
The arguments deal with covenants and with righteousness, but they continue to be described with the term liberty: “For God will deliver . . . all those who stand fast in that liberty wherewith God hath made them free.”
With the close of the letter, the chapter ends in the 1830 edition.
