Lesson 30 - The Great Plan of Happiness
Purpose
To help class members gain a greater understanding of life
after death and the mercy that is available to them through the Atonement of
Jesus Christ.
Scriptures
Read, ponder, and pray about the
following scriptures:
& Alma
40:1-23. Alma teaches Corianton about death and resurrection.
&
Alma 40:24-26; 41. Alma teaches
Corianton that after we are resurrected, the righteous will be restored to
happiness and the wicked will be restored to misery.
&
Alma 42. Alma teaches Corianton
about justice and mercy in the great plan of happiness.
&
Additional reading. Doctrine and
Covenants 138.
Comments and
Suggestions
With the exception of Christ’s visit to this continent in 3
Nephi, Alma 42 is the most important chapter in the Book of Mormon. Alma 42 deals with the atonement of Christ.
Alma2 clearly explains the concepts of justice, punishment,
and mercy. He explains why the atonement
was necessary.
I recommend you begin your lesson with chapter 42 and spend as much
time on it as is necessary for your class to understand Alma2’s
teachings. This is a must study! chapter.
Chapters 40-41 are a great resource for understanding the resurrection
and the state we are in between death and the resurrection.
I have the following additional resources for your use:
&
Chart I - The Ways of Life and Death (Alma 41:3-8)
&
Chart II – Chiasmus in Alma 41:13-15
&
Chart III – Why We Can Repent (Alma 42:16-17)
&
Chart IV – Mercy, Atonement, Resurrection (Alma
42:23)
&
Quotes to support your lesson.
Alma
40
Corianton Asks About When The
Resurrection Will Occur (1-4)
·
We see Corianton’s continued doubts about
essential gospel principles.
o
What about the resurrection of the dead?
§
See Quote #1
·
There is no resurrection until after the coming
of Christ.
o
Christ will bring “to pass the resurrection of
the dead” (v. 3).
§
He will swallow up death in victory; and
the Lord GOD will wipe away tears from off all faces... (Isaiah
25:8)
§
I will ransom them from the power of the grave; I will redeem them from death: O
death. (Hosea 13:14)
·
Alma2 informs Corianton:
o
“[T]here are many mysteries which are kept, that no
one knoweth them save God himself”
(v. 3).
o
“I have
inquired diligently of God that I might know—that is concerning the
resurrection” (v. 3).
·
The time is appointed when all will “come forth
from the dead” (v. 4).
o
When?
§
No one knows save God.
How Many Resurrections Will There Be? (5-10)
o
It appears that Corianton wanted to know how
many there will be; one, two, three?
§
Alma2 does not know, but it doesn’t
matter.
·
All that matters is there is a time when all will
be resurrected.
·
This is a classic example of being caught up in
the small stuff.
o
The when and how’s are the small stuff.
o
The fact we will be raised from the dead is what
matters.
What Happens Between Death and the
Resurrection (11-13)
·
There will be a time between death and
resurrection.
·
What occurs during this time?
o
All people, whether good or evil, return “to the
God that gave them life” (v. 11).
§
Then shall the dust return to the earth as
it was: and the spirit shall return unto God who gave it. (Ecclesiastes
12:7)
o
The righteous enter a state of happiness, called
paradise.
§
This is a state of rest and peace.
o
The wicked, those that chose evil, these shall
be cast out.
§
They face the consequences of their choices to
do evil and live a wicked life.
§
The spirit of devil entered “into them and
[took] possession of their house” (v. 13).
·
See Quote #2
o
Both the
righteous and wicked remain in their state until they are resurrected.
§
Therefore
the redeemed of the LORD shall return, and come with singing unto Zion; and
everlasting joy shall be upon their head: they shall obtain gladness and joy; and sorrow and mourning shall flee
away. (Isaiah 51:11)
§
STAND fast
therefore in the liberty wherewith Christ hath made us free,
and be not entangled again with the yoke of bondage. (Galatians
5:1)
§
In
meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the
truth; And that they may
recover themselves out of the snare of the devil, who are taken
captive by him at his will.
(2
Timothy 2:25-26)
First Resurrection (14-21)
·
There will be a first resurrection “of all those who have
been, or who are, or who shall be, down to the resurrection of Christ from the
dead” (v. 16).
o
Alma2 goes on to explain:
§
“[W]e do not suppose that this
first resurrection, which is spoken of in this manner, can be the resurrection
of the souls and their consignation to happiness or misery. Ye
cannot suppose that this is what it meaneth. Behold, I say unto you, Nay;
but it meaneth the reuniting of
the soul with the body, of those from the days of Adam down to the resurrection
of Christ” (vs. 17-18).
·
We don’t know if the wicked and righteous will
be united at once.
o
What is important is that they will all come
forth.
§
And the graves were opened; and many bodies of the saints which slept arose,
And came out of the graves after his
resurrection, and went into the holy city, and appeared unto many. (Matthew
27:52-53)
·
In verse 20 we read that Alma2 does not always speak with
the authority of the Lord.
·
“I do not say that their resurrection cometh at the
resurrection of Christ; but behold, I give it as my opinion” (v.
20).
§
Alma2 tells us that “there is a space between
death and the resurrection of the body, and a state of the soul in happiness or
in misery until the time which is appointed of God that the dead shall
come forth” (v. 21).
o
Christ’s words on the cross to the two thieves
reinforce Alma2’s
teachings to Corianton:
§
And
one of the malefactors which were hanged railed on him, saying, If thou be
Christ, save thyself and us.
But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation?
And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss.
And he said unto Jesus, Lord, remember me when thou comest into thy kingdom.
And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise. (Luke 23:39-43)
But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation?
And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss.
And he said unto Jesus, Lord, remember me when thou comest into thy kingdom.
And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise. (Luke 23:39-43)
Restoration and Resurrection (22-26)
§
The resurrection “bringeth about the restoration of those things
of which has been spoken by the mouths of the prophets” (v. 22).
§
At the resurrection, the soul and the body will be
restored.
o
“[E]very limb and joint shall be restored to its
body; yea, even a hair of the head shall not be lost; but all things shall
be restored to their proper and perfect frame” (v. 23).
§
The righteous will “shine forth in the kingdom of
God” (v. 25).
§ “[A]n awful death
cometh upon the wicked; they are unclean, and no unclean thing can inherit the
kingdom of God” (v. 26).
o
For
our conversation is in heaven; from whence also we look for the Saviour, the
Lord Jesus Christ:
Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself. (Philippians 3:20-21)
Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself. (Philippians 3:20-21)
o
Thy dead men shall alive, together with my
dead body shall they arise.
Awake and sing, ye that dwell in dust: for thy dew is as the dew of herbs, and
the earth shall cast out the dead. (Isaiah 26:19)
o
Know
ye not that the unrighteous shall not
inherit the kingdom of God? Be not deceived: neither fornicators,
nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with
mankind,
Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. (1 Corinthians 6:9-10)
Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. (1 Corinthians 6:9-10)
o
For this ye know, that no whoremonger, nor
unclean person, nor covetous man, who is an idolater, hath any inheritance in
the kingdom of Christ and of God.
Let no man deceive you with vain words: for because of these things
cometh the wrath of God upon the children of disobedience.
Be not ye therefore partakers
with them. (Ephesians 5:5-7)
§
For in
the hand of the LORD there is a cup, and the wine is red; it is full of
mixture; and he poureth out of the same: but the dregs
thereof, all the wicked of the earth shall wring them out, and drink them.
(Psalms 75:8)
§
What have we learned from chapter 40?
- What have we learned from Chapter 40?
- After death, the righteous go to a state of happiness and the wicked to a state of misery.
- Through Christ, all will be resurrected.
- The resurrection brings the body and spirit together into a perfect state.
- No unclean thing can inherit the kingdom of God.
- That which we receive from God is a consequence of our actions and choices.
·
Don't forget Alma(2)'s advice and
counsel - "Don't sweat the
small stuff. God is in charge and he knows what he's doing."
Alma
41
Restoration of the Body, Judged of
Works, and Justice (1-5)
·
Alma2 discusses and clarifies the
restoration further.
o Some have twisted
the scriptures and the meaning of restoration.
·
Knowing
this first, that no prophecy of
the scripture is of any private interpretation.
For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost. (2 Peter 1:20 - 21)
For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost. (2 Peter 1:20 - 21)
·
Restoration goes hand-in-hand with justice.
o “[A]ll things
should be restored to their proper order” (v. 2).
·
It is required through the power and resurrection
of Christ, that all body should be restored to itself.
·
Justice makes it necessary that we should be judged
by our works.
o If our works were
good, we will be restored to that which is good.
o If our works were
evil, we shall be restored to that which was evil.
·
“[A]ll things shall be restored to their proper order,
every thing to its natural frame—mortality
raised to immortality, corruption to incorruption—raised to endless happiness
to inherit the kingdom of God, or to endless misery to inherit the kingdom of
the devil” (v. 4).
o Now this I say, brethren,
that flesh and blood cannot
inherit the kingdom of God; neither doth corruption inherit incorruption.
Behold, I shew you a mystery; We shall not all asleep, but we shall all be changed,
In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. (1 Corinthians 15:50 - 52)
Behold, I shew you a mystery; We shall not all asleep, but we shall all be changed,
In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. (1 Corinthians 15:50 - 52)
·
See Quote #3
·
See Quote #4
·
See Quote #5 (Must use quote!)
·
See Quote #6
Rewards and Redemption (6-11)
·
If a person repents and endures to the end, ”he
shall be rewarded unto righteousness” (v. 6).
·
Those that “are redeemed of the Lord” have been
delivered from an endless night of darkness (v. 7).
·
We are our own judges, “whether to do good or do
evil” (v. 7).
·
The “decrees of God are unalterable (v. 8).
o
See Chart I
·
Alma2 makes it very clear that we will
not “be restored from sin to happiness” (v. 10).
o
Here Alma2 shares a great gospel truth:
§
“[W]ickedness never was happiness” (v. 10).
o
See Quote #7
·
The carnal state is a “state of nature” (v. 11).
o
They are without God.
o
They have gone contrary to the nature of God.
o
They are in a state contrary to happiness.
Restoration (12-15)
·
What is the meaning of restoration?
o
It is not “to take a thing of a natural state and place
it in an unnatural state, or to place it in a state opposite to its nature” (v.
12).
·
Alma2 defines restoration:
o
“[T]o to bring back again evil for evil, or carnal for
carnal, or devilish for devilish—good for that which is good; righteous for
that which is righteous; just for that which is just; merciful for that which
is merciful” (v. 13).
·
Be
merciful, deal justly, judge righteously, and do good continually (v. 14).
·
“[T]hat
which ye do send out shall return to you again” (v. 15).
·
Restoration
condemns the sinner.
o
He that is unjust, let him be unjust
still: and he which is filthy, let him be filthy still: and he that is
righteous, let him be righteous still: and he that is holy, let him be holy
still.
And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. (Revelation 22:11-12)
And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. (Revelation 22:11-12)
·
Verses 13-15 are one of the best examples of
chiasmus in the Book of Mormon.
o
See Chart II
Alma
42
The Fall and Justice of God (1-14)
·
Alma2 addresses “the justice of God in
the punishment of the sinner” (v. 1).
o
Corianton believes “it is injustice that the sinner
should be consigned to a state of misery” (v. 1).
·
Adam and Eve ate the fruit of the tree of knowledge
of good and evil.
·
They were cast out of the Garden of Eden.
·
Cherubim and a flaming sword kept them away from
the tree of life.
o
We had “become as God, knowing good and evil” (v.
3).
·
Man was granted a time of probation to “repent and
serve God” (v. 4).
·
When Jesus heard it, he saith unto them, They
that are whole have no need of the physician, but they that are sick: I came
not to call the righteous, but sinners to repentance. (Mark 2:17)
o
And
[the 12] went out, and preached that men should repent. (Mark 6:12)
o
Likewise,
I say unto you, there is joy in the presence of the angels of God over one
sinner that repenteth. (Luke 15:10)
o
And
said unto them, Thus it is written, and thus it behoved Christ to suffer, and
to rise from the dead the third day:
And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. (Luke 24:46 – 47)
And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. (Luke 24:46 – 47)
o
Now
when they heard this, they were pricked in their heart, and said unto Peter and
to the rest of the apostles, Men and brethren, what shall we do?
Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. (Acts 2:37 – 38)
Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. (Acts 2:37 – 38)
o
Repent
ye therefore, and be converted, that your sins may be blotted out, when the
times of refreshing shall come from the presence of the Lord; (Acts
3:10)
o
For
godly sorrow worketh repentance to salvation not to be repented of: but the
sorrow of the world worketh death. (2 Corinthians 7:10)
o
The
Lord is not slack concerning his promise, as some men count slackness; but is
long suffering to us-ward, not willing that any should perish, but that all
should come to repentance. (2 Peter 3:9)
o
Know
ye not that the unrighteous shall not inherit the kingdom of God? Be not
deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate,
nor abusers of themselves with mankind, (1 Corinthians 6:9)
o
Come
now, and let us reason together, saith the LORD: though your sins be as
scarlet, they shall be as white as snow; though they be red like crimson, they
shall be as wool. (Isaiah 1:18)
·
See
Quote #8
·
Had Adam partaken of the tree of life, he would
have lived forever.
o
He could not have repented.
o
The word of God would have been void.
o
The plan of salvation would have been
frustrated.
·
“[I]t was appointed unto man to die” (v. 6).
·
By being cut off from the tree of life, man
became a fallen man.
o
We were cut off physically from the presence of
God (temporal death).
o
We were cut off spiritually from the presence of
God (spiritual death).
·
Man has become “carnal, sensual, and devilish,
by nature” (v. 10).
·
Our probationary state is our time to prepare.
·
The plan of salvation prevents us from being cut
off from the presence of God.
o
Wherefore,
as by one man sin entered into the world, and death by sin; and so death passed
upon all men, for that all have sinned: (Romans 5:12)
o
For to
be carnally minded is death; but to be spiritually minded is life and peace.
Because the carnal mind is enmity against God... (Romans 8:6 – 7)
Because the carnal mind is enmity against God... (Romans 8:6 – 7)
o But the natural man receiveth not the
things of the Spirit of God: for they are foolishness unto him: neither can he
know them, because they are spiritually discerned (see note
below). (1 Corinthians 2:14)
§ (Note
- the word used for discerned, anakrinō, means examined or judged; entry
350, Greek Dictionary, Strongest Strong’s Exhaustive Concordance of the Bible,
2001)
o
Wherein
ye greatly rejoice, though now for a season, if need be, ye are in heaviness
through manifold temptations:
That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ: (1 Peter 1:6 - 7 )
That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ: (1 Peter 1:6 - 7 )
·
Our fallen state was brought upon us by our own
disobedience.
o
And
say, How have I hated instruction,
and my heart despised reproof;
And have not obeyed the voice of my teachers, nor inclined mine ear to them that instructed me! (Proverbs 5:12 - 13)
And have not obeyed the voice of my teachers, nor inclined mine ear to them that instructed me! (Proverbs 5:12 - 13)
o
The
earth also is defiled under
the inhabitants thereof; because they have transgressed the laws, changed the ordinance, broken the
everlasting covenant. (Isaiah 24:5)
o
Ye
stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as
your fathers did, so do ye.
Which of the prophets have not your fathers persecuted? and they have slain them which shewed before of the coming of the Just One; of whom ye have been now the betrayers and murderers:
Who have received the law by the disposition of angels, and have not kept it. (Acts 7:51 - 53)
Which of the prophets have not your fathers persecuted? and they have slain them which shewed before of the coming of the Just One; of whom ye have been now the betrayers and murderers:
Who have received the law by the disposition of angels, and have not kept it. (Acts 7:51 - 53)
·
Justice would not allow the plan of redemption
to occur without repentance during our probationary state.
o
Without repentance, mercy could not occur unless
it destroyed justice.
·
Justice cannot be destroyed.
·
If justice were destroyed, God would cease to be
God.
o
Let’s examine this claim.
§
Corianton has committed serious sin and harmed
the work of the Lord.
§
There is evidence that he is remorseful and
wants to obtain forgiveness, but is concerned about the words of the
Lord.
·
Is there mercy? Must justice always prevail?
§
Alma2 explains to his son that
God pronounces his law.
·
If He were to ignore (if you will) His own law
and the demands of justice, He would cease to be God.
o
Free agency, justice, and mercy are eternal laws
– God’s laws.
o
God has His free agency.
o
He can choose to ignore His eternal laws.
o
God, being perfect, is incapable of ignoring His
laws.
§
Note, Alma2 is saying that only
if God ignores His words, would he cease to be
God.
o
The demands of justice will be
met.
o
God will make no exception.
§
Taking the entire context of Alma(2)'s words, it
is clear that God will not violate His own commands,
·
Justice demands fallen mankind be forever cut
off from God’s presence.
Enter Mercy, Punishment, and Law (15-)
·
There is away to satisfy justice.
·
It is called mercy.
·
The only way mercy can satisfy justice is
through an atonement.
o
“God himself atoneth for the sins of the world, to bring about the plan of mercy, to appease the demands of
justice, that God might be a perfect, just God, and a merciful God also”
(v. 15).
·
See Quote #9
·
We could not repent unless there was a
punishment.
o
The only way we can repent is if we sin.
o
We can only sin if there is a law.
o
There can only be a law if there is a
punishment.
·
There is a punishment attached to the law.
o
This “brought remorse of conscience unto man” (v.
18).
§
If there were no law, would we be afraid to sin?
§
If there were no law, neither justice nor mercy
would have claim upon us.
·
What shall we say then? Is the law
sin? God forbid. Nay, I had not known sin, but by the law:
for I had not known lust, except the law had said, Thou shalt not covet.
But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead. (Romans 7:7 – 8)
But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead. (Romans 7:7 – 8)
·
A law is given, there is a punishment, and we
can repent.
o
Mercy claims those who repent.
o
Justice claims the unrepentant.
o
The law is executed and punishment inflicted.
·
If this didn’t happen, justice would be
destroyed.
o
God would cease to be God.
·
“God ceaseth not be God” (v. 23).
o
Mercy claims those who repent.
§
Mercy comes about because of the atonement.
§
The atonement brings the resurrection of the
dead.
§
The resurrection of the dead bring us back into
God’s presence.
o
We will be judged according to the law and
justice.
·
Here we see there is a cascade effect. One follows another which follows
another.
o
For example:
§
We have a law.
§
Because of the law, there is punishment.
§
Because of punishment, there is sin.
§
Because of sin, there is repentance.
o
Another example:
§
Mercy claims those who repent.
§
We have mercy through the atonement.
§
We have the atonement to bring the resurrection.
§
We have the resurrection to be allowed into
God’s presence.
§
We are allowed into God’s presence to be judged
according to our works, the law, and justice.
·
But
the mercy of the LORD is from everlasting
to everlasting upon them
that fear him... (Psalms 103:17).
·
Blessed
be the God and Father of our Lord Jesus Christ, which according to his abundant
mercy hath begotten us again unto a
lively hope by the resurrection of Jesus Christ from the dead,
To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, (1 Peter 1:3 - 4)
To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, (1 Peter 1:3 - 4)
·
Justice exercises his demands.
o
*Mercy claims her own, “the truly penitent” (v.
24).
·
Can mercy rob justice?
o
No.
§
If it did, God would cease to be God.
·
“God bringeth about his great and eternal purposes”
(v. 26).
o
Through His purposes, the salvation and redemption
of man will come about.
o
Through His purposes, the destruction and misery of
the wicked will come about.
·
See Quote #10
·
See Quote #11
·
See Quote #12
·
See Quote #13
o
Grace
and peace be multiplied unto you through the knowledge of God, and of Jesus our
Lord,
According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue:
Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust. (2 Peter 1:2 - 4)
According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue:
Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust. (2 Peter 1:2 - 4)
·
Anyone who “partake of the waters of life freely; and whosoever will not come the same is not compelled to come; but in the last day it shall be restored unto him
according to his deeds” (v. 27)
·
He who sins and does not repent, evil will be
done to him.
·
Alma2 tells Corianton:
o
“[O]nly let your sins trouble you, with that
trouble which shall bring you down unto repentance” (v. 29).
o
Stop
denying the justice of God.
o
Don’t excuse
himself because of his sins.
o
Let the
justice of God, His mercy, and His long-suffering “have full sway in your
heart; and let it bring you down to the dust in humility” (v. 30).
o
“[Y]e
are called of God to preach the word unto this people.” (v. 31)
o
“[D]eclare
the word with truth and soberness.” (v. 31)
o
“[B]ring souls unto repentance, that the great
plan of mercy may have claim upon them.” (v. 31)
o
For
though I made you sorry with a letter, I do not repent, though I did repent:
for I perceive that the same epistle hath made you sorry, though it were but
for a season.
Now I rejoice, not that ye were made sorry, but that ye sorrowed to repentance: for ye were made sorry after a godly manner, that ye might receive damage by us in nothing.
For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death. (2 Corinthians 7:8-10)
Now I rejoice, not that ye were made sorry, but that ye sorrowed to repentance: for ye were made sorry after a godly manner, that ye might receive damage by us in nothing.
For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death. (2 Corinthians 7:8-10)
o
Draw nigh to God, and he will draw nigh to
you. Cleanse your
hands, ye sinners; and purify your hearts, ye double minded.
Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness.
Humble yourselves in the sight of the Lord, and he shall lift you up. (James 4:8 – 10)
Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness.
Humble yourselves in the sight of the Lord, and he shall lift you up. (James 4:8 – 10)
o
He
hath shewed thee, O man, what is good; and what doth the LORD require of thee,
but to do justly, and to love mercy, and to walk humbly with
thy God? (Micah 6:8)
o
But
made himself of no reputation, and took upon him the form of a servant, and was
made in the likeness of men:
And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. (Philippians 2:7 – 8)
And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. (Philippians 2:7 – 8)
o
Likewise,
ye younger, submit yourselves unto the elder. Yea, all of you be subject
one to another, and be clothed
with humility: for God
resisteth the proud, and giveth grace to the humble. (1 Peter 5:5)
o
And
now, if the Lamb of God, he being
holy, should have need to be baptized by water, to fulfil all
righteousness, O then, how much
more need have we, being unholy, to be baptized, yea, even by water! (2 Nephi 31:5)
Chart I - The Ways
of Life and Death
Alma the Younger’s
Explanation to Corianton
(Charting the Book of Mormon, John W.
Welch and J. Gregory Welch, Chart 74)
Alma the Younger discussed the ways of life and death in
both public sermons and private instructions.
In Alma 41 he chastises his son Corianton, who had been on a mission to
the Zoramites for boasting and committing sexual sins. In this chapter, Alma explains that the
doctrine of restoration is inextricably tied with the doctrine of the Two
Ways. For example, those who choose evil
follow the way of death and will unavoidably be restored to evil, “raise to …
endless misery to inherit the kingdom of the devil (Alma 41:4). Like Jacob, Alma focuses on the desires of
the people as leading to eternal life or death.
And like Benjamin, he sermonizes of casting off the natural man through
the mercy of God. Apparently, his
private instruction to Corianton was quite convincing, for Corianton was again
called to preach and later declared the word of God to the people of the church
(see Alma 49:30).
3 And it is
requisite with the justice of God that men should be judged according to their
works; and if their works were good in this life, and the desires of their
hearts were good, that they should also, at the last day, be restored unto that
which is good.
4 And if their
works are evil they shall be restored unto them for evil. Therefore, all things shall be restored to
their proper order, every thing to its natural frame—mortality raised to
immortality, corruption to incorruption—raised to endless happiness to inherit
the kingdom of God, or to endless misery to inherit the kingdom of the devil,
the one on one hand, the other on the other—
5 The one
raised to happiness according to his desires of happiness, or good according to
his desires of good; and the other to evil according to his desires of evil; for
as he has desired to do evil all the day long even so shall he have his reward
of evil when the night cometh.
6 And so it is
on the other hand. If he hath repented
of his sins, and desired righteousness until the end of his days, even so he
shall be rewarded unto righteousness.
7 These are
they that are redeemed of the Lord; yea, these are they that are taken out,
that are delivered from that endless night of darkness; and thus they stand or
fall; for behold, they are their own judges, whether to do good or do evil.
8 Now, the
decrees of God are unalterable; therefore, the way is prepared that whosoever
will may walk therein and be saved.
(Alma 41:3 - 8)
Chart I - The Ways
of Life and Death
Alma the Younger’s
Explanation to Corianton (Alma 41:3-8)
Chart II – Chiasmus
in Alma 41:13-15
(Chiasmus in the Book of Mormon, John W.
Welch, Provo, Utah: Maxwell Institute, accessed July 15,
2012)
Example 1 – The
Simple Version
Good for that which is good
|
||||
Righteous for that which is righteous
|
||||
Just for that which is just
|
||||
Merciful for that which is merciful
|
||||
Therefore, my son
|
||||
See that you are merciful
|
||||
Deal justly
|
||||
Judge righteously
|
||||
And do good continually.
|
||||
Example 2 – The Detailed
Version
Alma's literary skill rises to a further level of creativity
in the most unique chiastic passage he appears to have written, Alma 41:13–15.
From Alma 36 we have already seen that Alma is capable of flexibility and
fluency within chiastic principles. In Alma 41, he adds a sense of innovation
to those qualities. While expounding the principle of restoration (or divine
judgment), Alma lists four pairs of adjectival substantives (w1–w2 to
z1–z2), and then turns around to pair two lists of four
terms and to reverse their order at the same time (z2 to w2,
and z1 to w1). The effect is clever:
A My son, the meaning of
the word restoration is to bring back
B Evil for evil
Carnal for carnal
Devilish for devilish––
C1&2 w1 w2 good for that which is good,
x1 x2 righteous for that which is righteous
y1 y2 just for that which is just
z1 z2 merciful for that which is merciful;
Therefore my son see that thou art
C2 z2 merciful unto your brethren,
y2 deal justly,
x2 judge righteously
w2 and do good continually;
And if ye do all these things,
Ye shall have your reward, yea,
C1 z1 ye shall have mercy restored unto you again,
y1 ye shall have justice restored unto you again,
x1 ye shall have a righteous judgment restored unto you
again,
w1 and ye shall have good rewarded unto you again.
B' For that which ye do send out
Shall return unto you again
And be restored;
A' Therefore the word restoration more fully condemneth the sinner and
justifieth him not at all.
B Evil for evil
Carnal for carnal
Devilish for devilish––
C1&2 w1 w2 good for that which is good,
x1 x2 righteous for that which is righteous
y1 y2 just for that which is just
z1 z2 merciful for that which is merciful;
Therefore my son see that thou art
C2 z2 merciful unto your brethren,
y2 deal justly,
x2 judge righteously
w2 and do good continually;
And if ye do all these things,
Ye shall have your reward, yea,
C1 z1 ye shall have mercy restored unto you again,
y1 ye shall have justice restored unto you again,
x1 ye shall have a righteous judgment restored unto you
again,
w1 and ye shall have good rewarded unto you again.
B' For that which ye do send out
Shall return unto you again
And be restored;
A' Therefore the word restoration more fully condemneth the sinner and
justifieth him not at all.
Chart III – Why We
Can Repent
Alma 42:16-17
Chart IV – Mercy, Atonement, Resurrection
Alma 42:23
Quote #1
John Clark explains how Corianton might have been influenced
by the teachings of Nehor.
The cynical attitude of Korihor and of Nehor's followers
concerning prophecy may have influenced Alma's son Corianton … From the
questions Corianton discussed with Alma, it is evident that he was familiar
with and perhaps sympathetic to Nehor's teachings. Corianton's questions can be
discerned from the following texts, each of which corresponds to the main
elements of Nehor's teaching … Nehor's followers seemed uninformed on the
subject of the resurrection (Alma 12:20—27). Corianton evidenced concern about
the resurrection and its sequence (Alma 40).[1]
Quote #2
The prophet Alma the Younger learned from an angel that when
one dies and the spirit returns to God, the spirit will be consigned to either
paradise or hell, paradise being a state of happiness, rest, and peace (Alma
40:12). It is important to note that, according to Alma the Younger, one's
assignment to paradise (or elsewhere, such as spirit prison) is not based on
the acceptance of the Christian faith and its ordinances, but rather depends on
whether or not one performed good works in the flesh. The standard seems to be
the extent to which one hearkened to or disregarded God's light (Alma 40:13–14).[2]
Quote #3
As a part of Passover, three questions were asked to the
sons.
Second, "What mean ye by this service?" (Exodus
12:26). This question was asked by a wicked son. This son is
depicted in the Jewish literature as one guilty of social crimes, who had
excluded himself from the community, and believed in false doctrines … Such is
unmistakably the thrust of Alma's words to Corianton—who had left the ministry
(see Alma 39:3), caused social problems (see Alma 39:11), followed false
doctrines (see Alma 41:9), and is taught by his father about nothing but
redemption and one's personal suffering for sin (see Alma 41:3-4, 7).[3]
Quote #4
Hugh Nibley explains:
What do you repent of and how do you repent? It is all a
matter of seeking: when you repent you turn from seeking some
things to seeking others. What you seek are the desires of your heart, as Alma
says, and by them alone you will be judged (see Alma 41:3).[4]
Quote #5
Hugh Nibley writes:
The test for this life is not for knowledge; it is not for
intelligence, or for courage, or for anything like that. That would be a huge
joke. None of us knows very much, none of us is very brave, none of us is very
strong, none of us is very smart. We would flunk those tests terribly. As Alma
said, we are only to be tested on one thing—the desires of our heart (Alma
41:3); that is what we are really after. And in that way we betray ourselves
completely.[5]
See Quote #6
Dean Jarman tells us:
Amulek warned that this life is the time to prepare to meet
God (Alma 34:32). Mortality requires basic decisions of a moral and spiritual
character, in which individuals are free to choose for themselves yet are
accountable to God for their choices. In turn, God will render a perfect and
just decision to determine blessings or punishments. In the judgment there will
be a perfect restoration of joy for righteous living and of misery for evil
(Alma 41:3—5).[6]
Quote #7
James Faulconer explains Alma2’s word in verse
10.
Just as virtue is its own reward, sin is its own punishment.
As Alma says, “Wickedness never was happiness” (Alma 41:10). Those who sin have
chosen not to live in harmony with the world God has created. That harmony is a
unity with the will of the Father and, therefore, with the rest of creation.
The Father allows those who sin to live in the disharmony they have created,
outside the unity that is possible and thus outside the at-one-ment that is
possible. Sinners thereby deny the atonement of Christ, which makes possible
our return to at-one-ment with the will of God.[7]
Quote #8
Hugh Nibley explains:
[I]t is never too late for the wicked to choose
righteousness and vice versa; the pressure is always on … To imagine the wicked
as already gathered at one pole, and all the righteous at
another is to reject the whole plan of probation; it renders the gospel of
repentance null and void, the wicked beyond repentance, the righteous not
needing it; whereas God keeps the door open to both as long as they are in this
time of testing … [T]he life of man is
lengthened long beyond his prime to give him the full benefit of the doubt …
The door is left open, says Nephi, "until the end of the day of
probation" (2 Nephi 33:9).[8]
Quote #9
Bruce Hafen writes:
Justice and mercy are attributes of deity. They are also
eternal principles. The "justice of God" (Alma 41:2; 42:14) is a
principle so fundamental that without it, "God would cease to be God"
(Alma 42:13). Of equivalent significance is God's mercy, which, broadly, is the
ultimate source of all of the blessings of the human race and, specifically, is
the principle that allows mankind's redemption. The competing demands of
justice's claim for punishment and mercy's claim for forgiveness are reconciled
by the unifying power of the atonement of Jesus Christ.[9]
Quote #10
James Mclachlan
writes:
There is a strong sense in LDS doctrine that Satan's
coercive plan is a lie from the beginning because it is a rejection of reality
itself, which is based on the agency, creativity, and coeternality of
intelligences. This idea of God as noncoercive is such an important part of LDS
doctrine that in the Book of Mormon the prophet Alma reminds us that, were God
to coerce our repentance, even though acting out of his mercy, mercy would rob
justice and God would "cease to be God" (Alma 42:13, 22, 25).[10]
Quote #11
Louis Midgley discusses justification.
Justification is what takes place, if and only if one has
been sanctified, which is not an event but a long, difficult process in which
one is gradually purged of sin and built up little by little through repentance
and obedience to God. The virtues of faith, hope, and love are educated habits
that come through sometimes bitter experience and much pleading for God's
mercy. One must, of course, have relied upon the merits and mercy of the Lord
and thereby have been separated to God—that is, sanctified from the ways of the
world so as to become a Saint or Holy One (hagioi). Mercy, which is
entirely necessary, simply cannot rob justice (Alma 42:25). Our justification
is possible only through the merits and mercy of the Holy One of Israel, whose
seed or children we seek to become through the painful rebirth we all should
desire above mere worldly goods.[11]
Quote #12
Dean Jarman writes about judgment.
Judgment is an expression of the love of God for his children
and is exercised mercifully. Mercy takes into account the variety and differing
circumstances of human life. For instance, many of God's expectations are
relative to the opportunity that individuals have had to know the gospel.
Nevertheless, mercy cannot rob justice, and those who rebel openly against God
merit punishment (Alma 42:25; Mosiah 2:38—39; 2 Pet. 2:9). Although the Lord's
"arms of mercy are extended [to all]" (Alma 5:33), only those who
repent have claim on mercy through the Son (Alma 12:33—34). God's judgment
reflects the truth that he is "a perfect, just God, and a merciful God
also" (Alma 42:15). Eventually all persons will acknowledge that God's
judgment is just: "every nation, kindred, tongue, and people shall see eye
to eye and shall confess before God that his judgments are just" (Mosiah
16:1).[12]
Quote #13
Gerald Lund writes about the plan of salvation:
Mercy and justice are basic to God's nature, and neither can
be ignored. If the demands of justice were the only consideration and mercy
ignored, no one could come back into God's presence, for "all have sinned,
and come short of the glory of God" (Rom. 3:23). If God were to excuse
sin, then mercy would rob justice. Such cannot be. "What, do ye suppose
that mercy can rob justice? I say unto you, Nay; not one whit. If so, God would
cease to be God" (Alma 42:25).[13]
[1] Painting Out the Messiah: The Theologies of
Dissidents, John L. Clark,
Provo, Utah: Maxwell Institute, accessed July 14, 2012.
[2] Redeeming the Dead: Tender Mercies, Turning
of Hearts, and Restoration of Authority,
David L. Paulsen, Kendel J. Christensen, and Martin Pulido, Provo, Utah: Maxwell Institute, accessed July 14, 2012.
David L. Paulsen, Kendel J. Christensen, and Martin Pulido, Provo, Utah: Maxwell Institute, accessed July 14, 2012.
[3] The Sons of the Passover, John W. Welch, and Gordon C. Thomasson,
Provo, Utah: Maxwell Institute, accessed July 15, 2012.
[4] Scriptural Perspectives on How to Survive the
Calamities of the Last Days,
Hugh Nibley, Provo, Utah: Maxwell Institute, accessed July 15, 2012.
[5] Funeral Address, Hugh Nibley, Provo, Utah: Maxwell
Institute, accessed July 15, 2012.
[7] Romans 1: Notes
and Reflections, James E. Faulconer, Provo, Utah: Maxwell Institute, accessed
July 15, 2012.
[8] The
Prophetic Book of Mormon, Hugh W. Nibley, Provo, Utah:
Maxwell Institute, accessed July 16, 2012.
[9] Justice
and Mercy, Bruce C. Hafen, Provo, Utah: Maxwell Institute,
accessed July 16. 2012.
[10] Knocking
Over Straw Gods, James Mclachlan, Provo, Utah: Maxwell
Institute, accessed July 16, 2012.
[11] Editor's
Introduction: The Wedding of Athens and Jerusalem: An Evangelical Perplexity
and a Latter-day Saint Answer, Louis Midgley, Provo, Utah:
Maxwell Institute, accessed July 16, 2012.
[13] Plan
of Salvation, Plan of Redemption, Gerald N. Lund, Provo,
Utah: Maxwell Institute, accessed July 16, 2012.
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