Alma’s discourse in chapters 12 and 13 is one of the most profound theological, religious, priesthood, and temple-oriented speeches found anywhere in the scriptures.
A great irony of this episode is that Alma chose to teach some of the most exalted and holy things in the Book of Mormon to some of the most wicked and depraved people found in that text. Why did Alma do that? It may have been a final effort. He may have set the glories of the Gospel and all potential blessings in front of them, in the hope of the people changing, but he knew that it was not likely to happen.
Understanding what the Nehorites believed is an aid to observing how Alma opposed that set of doctrines. While there is no text containing Nehor’s preaching, much is known of his doctrine through Alma’s report and from what Mormon retained in his abridgment. When combined, these sources allow a list of the main Nehorite doctrines to be made:
Nehorite Priests: From Alma 1:3, we learn that Nehorite priests were to be supported by the people and were not allowed to labor with their own hands. There is no indication as to why, but perhaps getting their hands dirty would have made them impure and would disqualify them from performing some kinds of sacred rituals. To correct this whole doctrine and system of priestcraft, Alma speaks at length in Alma 13 about the holy priesthood order after the Son of God.
Nehorite Redemption and Restoration: The Nehorites taught that all mankind would be saved and redeemed (Alma 1:4). It is not clear where they got that idea, but from Alma’s instruction to Corianton in Alma 41, it appears that they had conflated redemption with restoration. They believed that God had created all people, and they also agreed that mankind was originally in a newly created state in the Garden of Eden. They acknowledged that there had been some kind of a fall. However, they believed that God would redeem his people by buying them all back. The word redemption means to buy back. For example, as in redeeming land. If a person were poor under ancient law, and had to sell their land to pay their debts, one of their near kinsmen could buy the land from the buyer, in order to keep it in the family. That was known as the right of redemption. The words redemption and redeem are still used even in our own property and mortgage law.
However, when ancient Israelites redeemed something, they typically returned it to the person who had originally lost it. Thus, the Nehorites presumably got their idea of full and automatic restoration from the concept that there would be a redemption. They had overlooked the teaching that in order to qualify to receive a full redemption, they had to do something. Specifically, they had to repent and obey the commandments. They could have argued that under their redemption model, the poor person whose land was redeemed did not have to do anything. His land was freely redeemed. But the poor person then owed his near-kinsman a great deal. If the poor person was rude to their near-kinsman, did not show him respect, and did nothing for him, their near kinsman would not be pleased. To give a full and correct understanding of the fall and the redemption, Alma speaks in detail about those topics in the second half of Alma 12.
Nehorite Rejoicing: The followers of Nehor taught that people should not "fear and tremble" (Alma 1:4). It is interesting that when Zeezrom began arguing with Amulek, and Amulek silenced him, it says, "He [Zeezrom] began to tremble" (Alma 12:1, 7, see also Alma 11:46). These very people claimed that there was no need to tremble, and in the record, Alma points out gladly, that Zeezrom was trembling. It pierced him to his heart; he knew better. Even though the Nehorites taught that they need not tremble, their own consciences belied their teaching. While they taught that all people should lift up their heads and rejoice, in Alma 13:22 Alma indicated the real nature of joy and rejoicing. He taught how and why to rejoice. They would truly rejoice when they entered into the rest of the Lord. Their idea of rejoicing—eating, drinking and being merry—was not real joy. Alma preferred the more eternal approach.
Nehorite Rejection of the Final Judgment: Some of the Nehorites appeared to believe in an afterlife, but they denied the idea of resurrection and repudiated the doctrine of a final judgment, because they believed that there was no sin. They argued that God had created all people equal and therefore would equally restore everyone through his redemption. Alma will address this topic in Alma 12–13 and also in his teaching to Corianton in Alma 41. The Nehorite view was that we are all equal, and thus they could not see how God could make any distinctions among them. But by arguing that because there was no sin there would be no punishment, they actually rejected the entire principle of prophecy.