Mormon describes a time of prosperity, and one of free and long-range trade. In the Mesoamerican context in which we are placing the Book of Mormon, these concepts are intimately linked. Wealth flows out of trade, because there is no other way to accumulate goods that might be considered luxury items. In a barter economy, wealth consists of the accumulation of goods that are not easily produced. For instance, wealth would not be counted in the accumulation of clothing made from local materials and dyes because everyone has the ability to create that kind of clothing. Wealth is not in the accumulation of that which everyone may have, but in the differential accumulation of things that only a few may have, and the others want.
Of course the Book of Mormon has pointed out that there are ways in which we might be wealthy without such social differentiators, but it requires that we recognize wealth in the abundance of the things we need, not the things we want. When Mormon describes wealth within the church, he does so in terms of the necessities of life:
Alma 1:29-30
29 And now, because of the steadiness of the church they began to be exceedingly rich, having abundance of all things whatsoever they stood in need—an abundance of flocks and herds, and fatlings of every kind, and also abundance of grain, and of gold, and of silver, and of precious things, and abundance of silk and fine-twined linen, and all manner of good homely cloth.
30 And thus, in their prosperous circumstances, they did not send away any who were naked, or that were hungry, or that were athirst, or that were sick, or that had not been nourished; and they did not set their hearts upon riches; therefore they were liberal to all, both old and young, both bond and free, both male and female, whether out of the church or in the church, having no respect to persons as to those who stood in need.
Note the very important definition we have in verse 29: “having abundance of all things whatsoever they stood in need.” For Mormon, righteous wealth consists in this abundance of all things of which they stood in need, not in the accumulation of prestige items that create distinctions among classes (see the comments following Alma 1:29 in this commentary).
Narrative: Why does Mormon spend this much time on the wealth of the Lamanites and Nephites? Of course it is historical, but that is never the issue when dealing with Mormon’s text. Mormon does not record information because he wants to tell us history. Mormon tells us information because he wants to teach us a spiritual context and process. While this wealth is creating a temporary situation that has a lack of conflict, it will nevertheless lead directly to conflict. This has been a theme for Mormon, and he continues it. In this case, the Lamanites will not be the instrument of contention flowing from the differential in wealth, but it will be the Gadianton robbers. As has been noted, the Gadianton robbers are an internal Nephite problem, and one on which Mormon will blame the downfall of his people just prior to the arrival of the Atoning Messiah. It suits Mormon’s editorial purposes to ground the Gadianton dissention in the same destructive power of class distinctions and wealth has he has past conflicts. The players are changing, but the game is the same.