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Key principles in Ammon's counsel to his fellow servants as they sought the scattered flocks of the king can be seen as significant components of gathering Israel home today. Ammon Defends the Flocks of King Lamoni, by Arnold Friberg. Courtesy of Intellectual Reserve, Inc.

The story of Ammon is often listed as one of the most dramatic and daring in scriptural literature. The efforts of Ammon are legendary. He was instrumental in converting thousands of Lamanites to Christ, thereby changing the course of Lamanite history. The artwork of Arnold Friberg has helped promote the image of Ammon as a central heroic figure in the Book of Mormon. The 1951 painting Ammon Defends the Flocks of King Lamoni highlights a physically powerful Ammon. It depicts a shirtless hero brandishing a gleaming sword, protecting the flocks against villains. Ammon’s labors among the Lamanites include intense action sequences. The story has it all—conspiracy, suspense, and violence! Yet these elements can overpower the more central messages that are less overt. Ammon’s ministry includes many examples of great faith, repentance, courage, and love. There is enough in the book of Alma’s recounting of Ammon’s labors to the Lamanites to suggest that Mormon recognized that the narrative would well confirm the expressed purpose of the Book of Mormon, namely to “come unto Christ” (Moroni 10:32).

Before the action sequences and the literal disarming of the marauders, Ammon spent three days quietly watching the king’s flocks. This short narrative of the scattering and gathering of the king’s flocks illustrate principles that can be applied to the scattering and gathering of Israel. The imagery of scattering and of lost sheep and lost flocks permeates the scriptures.[1] This imagery is used to teach principles of gathering those who are lost or who have wandered from the loving care of the “good Shepherd” (John 10:11). Ammon’s instructions to his fellow servants as they searched for the scattered flock of the king can be seen as essential elements of gathering Israel home today. It can become a guiding pattern for us to minister to God’s children. President Russell M. Nelson has taught that the “gathering is the most important thing taking place on earth today.”[2] Ammon’s instructions give timeless principles that can be applied by anyone trying to help someone on the journey back to the flock. They help answer the question, “How can I participate in the gathering of Israel?”

President Nelson has also declared, “The coming forth of the Book of Mormon is a tangible sign to the world that the Lord has commenced gathering Israel.”[3] The Book of Mormon is not only a sign that the gathering has commenced, but since it was written for our day,[4] it also contains vital instructions on how that momentous event is to take place. To create his narrative, Mormon poured over various stories, sermons, visions, and prayers. Each piece contained its own message but also contributed to a richer tapestry. He apparently chose to weave together key events into his narrative to subtly teach principles that he felt his audience would need to hear.

The details of Ammon watching over the king’s flocks is more than a preamble to the graphic scene of death and dismemberment that immediately follows. That earlier section becomes an outline for Ammon’s personal efforts to gather his Lamanite brethren back to God and gives specific directions on how to gather Israel in the latter-days.

Ammon as Keeper of the Flocks and Symbol of the Savior (Alma 17:20–25)

The Savior holds many titles, and one of these titles that appears to be a repeating theme is the title “good shepherd” (John 10:11–16).[5] This title builds on the Old Testament theme that Jehovah was Israel’s shepherd and would lead and guide them (see Psalms 23:2–3; 78:52; 95:7; Ezekiel 34:13–14, 30–31). At times his flock would be lost or scattered (see Isaiah 53:6; Jeremiah 50:6), but they were promised that he would ultimately gather them home (see Ezekiel 34:23–24; Micah 5:4–5). As part of this gathering, the Savior would call others to assist in the work. He challenged them to go to the “lost sheep of the house of Israel” (Matthew 10:6; see 18:12–14 and Luke 15:3–7). In fact, before becoming leaders in Israel, many main characters of the biblical narrative tended flocks of sheep with tendencies to stray.[6] It might have been providence that Ammon’s first assignment was to tend the king’s flocks. Before he preached his first sermon or taught the gospel, he tended the flocks; before he could gather his brethren, he gathered the scattered animals. Ammon’s ministry began with imitating Jehovah as the shepherd of Israel.

Ammon’s life paralleled the Savior’s in other ways. He was apparently the heir to the Nephite throne.[7] Ammon left his potential royal rule for the opportunity to serve his brethren. Feeling “desirous that salvation should be declared to every creature,” he relinquished his royal home to labor and preached among the Lamanites in the “land of Nephi” (see Mosiah 28:3–5). Like the Savior, upon beginning his labors, Ammon was mistreated and humiliated. He was treated with prejudice and regarded as a prisoner of war.[8] The divine protection that was promised to spare Ammon’s life during his mission apparently did not include protection against discomfort and embarrassment (see v. 7). Ammon’s identity as a prince of the Nephites might have been revealed, causing an unusual turn of events. Ammon’s bonds were loosed, and he was offered one of the king’s daughters in marriage (see Alma 17:24). Ammon was offered political authority through this alliance, but again he rejected it in favor of living among the Lamanites and becoming a servant (see vv. 23, 25).[9] He would leave his royal identity and devote his life to the gathering of souls to God.

The Flocks Are Driven and Scattered (Alma 17:26–27)

Ammon is assigned to tend the king’s flocks.[10] His fellow servants are referred to as “Lamanitish” (Alma 17:26). The term suggests that these servants were associated with the community but were not fully Lamanites.[11] They appear to be unskilled laborers who were ill-fitted for the assignment. Watching the flocks was an obviously dangerous task because many, if not all, of those previously assigned this responsibility had been executed (see 17:28; 18:4; 19:20). Considering the turnover in available servants for the job, it is possible that the skill level of those assigned to watch the sheep reduced also. As the skilled labor force was executed, it is conceivable that the next group was less experienced at tending the flocks. One example is how the servants treat the flocks. Ammon’s fellow servants “drive” them. Drive seems to mean “to impel or urge forward by force” or “to chase; to hunt.” It is an action that causes “distress.”[12] This is how the English word is often used in King James Bible (see Exodus 23:28; Numbers 33:55; Joshua 23:5) and in the Book of Mormon (see Alma 3:21; 16:3; 18:7).[13] Although it is essential that the flocks reach the waters of Sebus, the servants’ methods appear to be forceful. There is a distinct difference between driving and leading. Any temporary servant can drive the flocks, but to lead requires an investment of time. The shepherd must carefully work with and train the flock long enough for the flock to trust the shepherd sufficiently to follow.

When it comes to gathering Israel, one must not use force or compulsion. The hymn “Know This, That Every Soul Is Free” declares, “For this eternal truth is giv’n: / That God will force no man to heav’n.”[14] Whatever method is used to gather the lost, love can be the only driving force. The Savior warned in Doctrine and Covenants 121:37 that if we “exercise control or dominion or compulsion upon the souls of the children of men, in any degree of unrighteousness, behold, the heavens withdraw themselves.”

Once at the place of water, adversarial Lamanites come to scatter the king’s sheep. These adversarial Lamanites were more skilled at scattering the sheep than the servants were at driving or directing them because the flocks immediately went “many ways” (Alma 17:27). It is unclear what the overall motivation was for scattering the flocks. Initial thought might turn to hatred for servants as motivation (see v. 35) or a desire to dominate the natural resources of the waters of Sebus (see v. 27). Mormon suggests that the motivation was simply to steal the flocks (see 18:7). A more sophisticated reading would suggest that since some of these same thieves later appear to have access to the king’s bedchamber (see Alma 19:21), they might live in or close to the royal compound and were a part of the city’s nobility. This could have been a part of a larger political contest. Their motivation might have been to embarrass the king and weaken his power and control over the region.[15]

Looking at Alma 17:26–27 and analyzing these verses as a metaphor, one can find a possible meaning for why Mormon would include these details in the narrative. Writing to a dispensation whose primary emphasis would be gathering lost Israel, Mormon includes a narrative about lost sheep. The possible motivation behind the actions of Lamanite scatterers could be applied to the adversary who is constantly trying to scatter God’s flock from the “living water” (John 4:10; see Jeremiah 2:13). The adversary’s goal is to sow chaos. He desires to steal what is most precious, to humiliate, and to cause death. He desires to overthrow the king and usurp his authority. His goal is to scatter and separate the king’s sheep.

In this last dispensation, the lost are all around us. Many of God’s children are scattered, isolated from the fold of God, distant from the life-giving waters of the gospel, away from sacred covenant, and far from him. President Russell M. Nelson said to the youth of the Church: “There is nothing happening on this earth right now that is more important than [the gathering of Israel]. There is nothing of greater consequence. Absolutely nothing. This gathering should mean everything to you. This is the mission for which you were sent to earth.”[16] The lost, the scattered, and those who wander are all around us. The commission from the Savior is to find them and bring them back.

Ammon’s Encouragement and Instructions (Alma 17:28–34)

The following verses illustrate a juxtaposition of emotions. As soon as the flocks were scattered, the servants began to murmur and then to “weep exceedingly . . . because of the fear of being slain” (Alma 17:28–29). In contrast to the lament of the servants, Ammon’s “heart was swollen within him with joy” (v. 29). Ammon clearly had a different perspective of the situation. Possibly, Ammon did not share the servants’ fear of death because of the promise that his life would be spared while serving among the Lamanites (see Mosiah 28:7).[17] If Ammon’s joy was solely centered on self-preservation, he probably would not have spent the next segment of the story encouraging and trying to “win the hearts” of his fellow servants. Ammon might have received some indication from the Spirit that he could turn this event to an advantage. It is often during the darkest times that one can see the light of heaven most clearly. Miracles are often overlooked when days are bright, but it is against the backdrop of the blackness of adversity that miracles can be seen most clearly. Elder Dieter F. Uchtdorf taught, “We all must walk through difficult times, for it is in these times of adversity that we learn principles that fortify our characters and cause us to draw closer to God.”[18] Elder M. Russell Ballard said that a good attitude produces good results, a fair attitude fair results, and a poor attitude poor results. “We each shape our own life, and the shape of it is determined largely by our attitude.”[19]

Ammon’s attitude allows him to find hope in desperate times and becomes a turning point in the narrative. Although many commentators emphasize the bloody scenes that follow as the crux of the story, Ammon’s ability to motivate and inspire sparks a dramatic change. Lost and scattered flocks had happened before, possibly many times. Previous shepherds were either unable or unwilling to go and find those that were lost. Ammon “flattered” the servants (see Alma 17:31), but there is no indication he wanted to raise false hopes. Rather, he tried to coax and persuade the servants into action that would ultimately save their lives. While the “servants of the king began to murmur” and “weep,” Ammon’s “heart was swollen within him with joy” (vv. 28–29). The two emotional states reveal a juxtaposition of perspective. Elder Robert D. Hales contrasted Ammon’s outlook with the limited vision of the desperate shepherds:

Now, we may read this as a story about some shepherds trying to round up some missing sheep, but the message is much more powerful and significant than that. Ammon was a missionary with noble intentions to bring the king and his kingdom back to the fold of righteousness, to the well of living water. The challenge looked daunting to those who could see only, in everyday terms, sheep strung out on hillsides and not enough manpower to round them up. They were discouraged and fearful that the king would discover their loss.[20]

Ammon’s instructions are incredibly important not only to his fellow servants but also to all those who wish to help in the gathering of Israel.

First, he encourages his fellow servants to “be of good cheer” (Alma 17:31). An evaluation of attitude has to precede the work. Before one can be accomplished at gathering the lost, one must understand the power of personal perspective. In the talk “Be of Good Cheer,” given in the April 2009 general conference, President Thomas S. Monson spoke concerning the positive attitude we must strive for notwithstanding the trials and hardships we often face. He said:

None of us makes it through this life without problems and challenges—and sometimes tragedies and misfortunes. After all, in large part, we are here to learn and grow from such events in our lives. We know that there are times when we will suffer, when we will grieve, and when we will be saddened. However, we are told, “Adam fell that men might be; and men are, that they might have joy” (2 Nephi 2:25). How might we have joy in our lives, despite all that we may face? Again, from the scriptures: “Wherefore, be of good cheer, and do not fear, for I the Lord am with you, and will stand by you” (Doctrine and Covenants 68:6).[21]

It is interesting to note that the term cheer is used in the Book of Mormon only during the darkest and most desperate times, during times of loss and heartache (see 2 Nephi 10:23; 3 Nephi 1:13).

Second, Ammon asks the servants to “search” for the flocks, suggesting seeking through careful, thorough, and persistent effort. Elder David A. Bednar taught a related quality, one that, as noted in Mormon 1:2, qualified young Mormon to keep the sacred records. This quality is being “quick to observe.” It is not only a spiritual gift that can be developed to allow one to be guided by the Spirit, but “being quick to observe is a prerequisite to and a preparation for the gift of discernment.”[22] Being thoughtfully aware of people and situations is essential to being “quick to observe.” An effective search also requires determination and perseverance. The search for the king’s flocks might not have been immediately successful, necessitating perseverance. Elder Joseph B. Wirthlin taught that while perseverance helps one accomplish a goal, it is no guarantee that the work will be free of challenges:

Perseverance means to continue in a given course until we have reached a goal or objective, regardless of obstacles, opposition, and other counter influences. . . . Perseverance is a positive, active characteristic. . . . It gives us hope by helping us realize that the righteous suffer no failure except in giving up and no longer trying.[23]

This simple act of searching, observing, and examining is essential for gathering Israel. President Henry B. Eyring said he was taught an important principle about gathering the lost. His friend said, “Hal, when you meet someone, treat them as if they were in serious trouble, and you will be right more than half the time.” President Eyring continued: “Not only was he right, but I have learned over the years that he was too low in his estimate.”[24] There are many hurting and needing help all around us. Search, and it will not take long to discover those in need.

The third instruction Ammon gave was to “gather them.” The responsibility to care for the flocks and bring them to the waters of Sebus still stood. Not only did the servants have to collect the scattered flocks, but they needed to bring them to a place to receive nourishment. As we gather Israel, the need is not simply to gather individuals to a social gathering, but to lead them to a place where they can also receive the needed spiritual sustenance they so desperately need. As Alma did, the Lord invites all who are “desirous to come into the fold of God” (Mosiah 18:8) to participate in a covenant of baptism, to bind themselves not only to a community but to God himself.

Ammon’s Instructions in Modern Times

These three instructions from Ammon—“be of good cheer,” “search,” and “gather them” (Alma 17:31)—are remarkably similar to the Church’s emphasis on “love, share, invite.”[25] Comparing these two sequences will illuminate the work of gathering the scattered. There is a correlation between the pairing of love and cheer, sharing and searching, and inviting and gathering.

Similar to Ammon’s admonishment, the Doctrine and Covenants periodically invites us to be of “good cheer” (61:36; 68:5–6; 78:18; 112:4). This is more than smiling and having an optimistic outlook. Rather, as Elder Neal A. Maxwell taught, “[cheerfulness] is a deep trust in God’s unfolding purposes—not only for all of mankind, but for each of us as individuals.”[26] Being of “good cheer” is associated with the Savior being close at hand. Because “God is love” (1 John 4:8), the energizing effects of the close proximity of divinity are often felt with feelings of love. As we are filled with God’s love, the commission is to let God’s love and cheer shine through us. We must not limit love to only a state of mind, but must grow to a set of actions that we freely share with others.

Ammon’s charge to “search” for the lost flocks seems to have a natural pairing with the modern admonition to “share” our love, time, and resources with others. Elder Dieter F. Uchtdorf explained, “Look for opportunities to bring up your faith in natural and normal ways with people—both in person as well as online.”[27] We are to actively look for opportunities to share.

This sharing will naturally result in an invitation not only to gather into a community of believers but to gather to God himself and to be bound to him through making and honoring sacred covenants. Ammon’s charge to bring the lost flocks home runs parallel with the modern message to gather Israel to bring them home to the King.

Whatever Ammon said to his fellow servants worked! His instruction motivated them to snap out of their passive state and to act. Thus encouraged, the servants “rushed forth with much swiftness” (Alma 17:32). Their reaction time was remarkable. The scattered flocks must not have gotten far because within a seemingly short time they were recovered. Threatened again by the marauders, Ammon gave additional counsel to his brethren: “encircle the flocks round about” (v. 33). The encircling might give insight into how the servants were dealing with the flocks earlier. The servants were now beginning to function like true shepherds. The encircling can have tender connotations. It can have the loving effects of an embrace. The Savior continually stretches out his arms to us. As we encircle others in a loving manner, we can represent the Savior with his encircling grace. As Elder Neal A. Maxwell has said, “Part of God’s ‘ample provision’ consists of imperfect people like you and me, committed to shining and serving in our appointed orbits, knowing all the while that we are encircled ‘in the arms of [His] love’ (Doctrine and Covenants 6:20).”[28] Similarly, Elder Neil L. Andersen also taught of the compassion extended to those struggling to return: “I am amazed at the Savior’s encircling arms of mercy and love for the repentant.”[29]

The order of events becomes very important. Ammon has the servants first gather the flocks to the water, knowing that the Lamanite hooligans will return. The scattered flock needed to be at the water first. For some of those who feel as though they have been scattered, lost, or separated from the fold, the Savior continually extends the invitation to return. Jesus declares, “Will ye not now return unto me, and repent of your sins, and be converted, that I may heal you?” (3 Nephi 9:13). Notice the sequence. The invitation is to return first—repentance, conversion, and healing come afterward. Once the scattered are home, Christ can help with the other items. Some hold off returning until after they have defeated their demons. There is strength in what Ammon has outlined. Come to the waters and drink deeply. The issues that cause scattering can be dealt with after that.

Ammon’s counsel to his fellow servants as they sought the scattered flocks of the king can be seen as significant component of gathering Israel home today. It can become a crucial outline for us to care for God’s children and gather Israel home. Mormon included details within the Book of Mormon to assist future generations. A seemingly short and insignificant story can give great insight. Mormon included essential details to help in the gathering of God’s children. In our day these principles of being of good cheer, searching for the lost, gathering the flock, and encircling them are important elements in the mechanics of the modern-day gathering. As our leaders encourage us to love, share, and invite others to participate in the gospel and to make and keep sacred covenants, we can hear echoes of Ammon’s encouragement to his fellow servants. We can feel a similar positive approach despite the source of what caused the scattering. We can follow Ammon’s directions today as we seek to gather Israel.

Notes

[1] God’s people are often compared to a flock or to lost sheep; see Psalms 77:20; 95:7; Jeremiah 23:1–2; 50:6 (3–9).

[2] Russell M. Nelson and Wendy W. Nelson, “Hope of Israel,” Worldwide Youth Devotional, June 3, 2018, Salt Lake City, Utah, hopeofisrael.churchofjesuschrist.org.

[3] From an address given during the seminar for new mission presidents at the Provo Missionary Training Center on June 26, 2013, see Russell M. Nelson, “The Book of Mormon, the Gathering of Israel, and the Second Coming,” Ensign, July 2014, 28.

[4] See Mormon 8:26–35; and Ezra Taft Benson, “The Book of Mormon—Keystone of Our Religion,” Ensign, November 1986, 6–7.

[5] Jesus as shepherd appears many times in the New Testament; see Mark 6:34; 14:27; Hebrews 13:20; 1 Peter 5:4; and Revelation 7:17.

[6] The patriarchs Abraham, Isaac, and Jacob were shepherds (see Genesis 13:5; 26:14; 30:43), and so were the twelve tribes of Israel generally. The roots of the Israelites point back to a pastoral society. Moses tended sheep before he led Israel (see Exodus 2:16–17; 3:1; Psalm 77:20), and Saul and David did the same before they ruled the kingdom (see 1 Samuel 9:3; 17:34–37).

[7] The Book of Mormon suggests that Ammon was the eldest, or at least the “the chief” of the sons of Mosiah (Alma 17:18) and therefore possibly the next in line to rule the Nephite nation if the rule of kings were to continue. He is listed first when the sons of Mosiah are named (see Mosiah 27:34; Alma 23:1; 25:17, 31:6).

[8] See Brant A. Gardner, Second Witness: Analytical and Contextual Commentary on the Book of Mormon (Salt Lake City: Greg Kofford Books, 2007), 4:271.

[9] Jesus was offered wealth and recognition at the beginning of his ministry, but he rejected the offer (see Matthew 4).

[10] It is unclear what kind of flock he was watching; whether it was sheep or some other animal is unclear.

[11] Brant Gardner suggests that the term Lamanitish was a political term to describe the servants, who we might otherwise expect to have been Lamanites (politically or lineally). It is possible that this usage denoted others such as Ammon “who were not originally of the Lamanite polity but who had been pressed into service” or had otherwise come into the service of the king. See Gardner, Second Witness, 4:273.

[12] In the 1828 edition of Webster’s dictionary, the word drive, “in all its senses, implies forcible or violent action. It is opposed to lead.” See Noah Webster, American Dictionary of the English Language (New York: S. Converse, 1828), s.v. “drive.”

[13] The English word drive is typically used in the Book of Mormon and the King James Bible to refer to driving wicked people and connotes a forceful action. The word is rarely used to refer to driving animals (exceptions include 2 Kings 4:24 and Job 24:3).

[14] Hymns (Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1985), no. 240.

[15] See Gardner, Second Witness, 4:275–76.

[16] Russell M. Nelson, “A Call to Enlist and Gather Israel,” New Era, March 2019, 24.

[17] There is no indication that Mosiah told his sons of this revelation (Mosiah 28:7), but it was clearly known by Mormon, who refers to it twice in the narrative (see Alma 17:35; 19:22–23).

[18] Dieter F. Uchtdorf, “God Will Do Something Unimaginable,” Ensign or Liahona, November 2020, 52.

[19] M. Russell Ballard, “Providing for Our Needs,” in Conference Report, April 1981, 115.

[20] Robert D. Hales, “When Thou Art Converted, Strengthen Thy Brethren,” Ensign, May 1997, 82.

[21] Thomas S. Monson, “Be of Good Cheer,” Ensign or Liahona, May 2009, 89.

[22] David A. Bednar, “Quick to Observe,” Ensign, December 2006, 34.

[23] Joseph B. Wirthlin, “Never Give Up,” Ensign, November 1987, 8.

[24] Henry B. Eyring, “Try, Try, Try,” Ensign or Liahona, November 2018, 90.

[25] General Handbook: Serving in The Church of Jesus Christ of Latter-day Saints, 23.1.1–3, ChurchofJesusChrist.org.

[26] Neal A. Maxwell, “But a Few Days,” address given to CES Religious Educators, September 10, 1982, 4.

[27] Dieter F. Uchtdorf, “Missionary Work: Sharing What Is in Your Heart,” Ensign or Liahona, May 2019, 17.

[28] Neal A. Maxwell, “Encircled in the Arms of His Love,” Ensign or Liahona, November 2002, 18.

[29] Neil L. Andersen, “Repent . . . That I May Heal You,” Ensign or Liahona, November 2009, 40.