The phrase “first provocation” (Alma 12:36), mentioned by Alma2 in his lecture on the plan of redemption to the people in Ammonihah, refers to the events which took place in the Garden of Eden when Adam and Eve transgressed the commandments of the Lord. Subsequently, they were banished from the garden (the Lord’s presence) and given another set of [priesthood] covenants to live by. By strict obedience to these covenants, Adam and Eve were able to regain God’s presence and not suffer the consequences of “the last provocation” which would mean a “second death, which was an everlasting death as to things pertaining unto righteousness” (Alma 12:32). There was another “provocation” very similar to that of Adam, which the children of Israel experienced during Moses’ time and which consequences the Nephites (and more especially the Mulekites) were still living under. This “provocation” happened with the children of Israel in the wilderness when they rejected God’s higher covenant law [the Melchizedek Priesthood]. Subsequently, God withdrew his presence and gave them another set of covenants to follow [after the order of the Aaronic Priesthood]. Because of their unrighteousness, God did not allow those who came out of Egypt to enter the promised land, but caused them to die in the wilderness.
According to Robert Millet, we find some insight into this “provocation” of the Lord by the Israelites in the wilderness elaborated in D&C 84:
And this greater priesthood [the Melchizedek priesthood] administereth the gospel and holdeth the key of the mysteries of the kingdom, even the key of the knowledge of God. Therefore, in the ordinances thereof, the power of godliness is manifest. And without the ordinances thereof, and the authority of the priesthood, the power of godliness is not manifest unto men in the flesh; for without this [the power of godliness] no man can see the face of God, even the Father, and live.
Now this [the higher covenant concept] Moses plainly taught to the children of Israel in the wilderness, and sought diligently to sanctify his people that they might behold the face of God; But they hardened their hearts and could not endure his presence; therefore, the Lord in his wrath, for his anger was kindled against them, swore that they should not enter into his rest while in the wilderness, which rest is the fulness of his glory. Therefore, he took Moses out of their midst, and the Holy Priesthood also. (D&C 84:19-25)
This is a significant scriptural statement, especially as we consider Alma’s remarks to the people in Ammonihah [the more part of which were Mulekite and not “Nephite” as Amulek’s proclamation “I am a Nephite” implies]. Alma’s invitation for them to “enter into the rest of the Lord” (Alma 36) is built upon the notion that ancient Israel provoked God and proved unworthy of this blessing (see Alma 12:36-37). Moses desired to make available the highest privilege of the [Melchizedek] priesthood to Israel--the privilege of seeing the face of God, of coming directly into the divine presence. Of the Israelites, Jehovah said: “I have sworn in my wrath, that they shall not enter into my presence, into my rest in the days of their pilgrimage” (JST, Exodus 34:2; emphasis added). Here the rest of the Lord is equated with being in the personal presence of the Lord while the recipients are still mortal. [Robert L. Millet, “The Holy Order of God,” in The Book of Mormon: Alma, The Testimony of The Word, pp. 72-75]