Alma 43:31-54

Receiving intelligence as to where the Lamanite army was heading, Moroni divided his army.  Some went to the southeast of hill Riplah.  The rest went down to a valley on the borders of Manti. 

The Lamanites came into the valley, having passed by Riplah.  This was where Moroni’s army was stationed.  It was commanded by a man named Lehi.  They circled the Lamanites as they marched towards the rear.

The Lamanites saw the army and turned around to confront Lehi’s army. 

It was a bloody battle.  While both side suffered numerous casualties, the Lamanites suffered the worst losses because they were basically naked.[1] Virtually every Nephite blow brought death.

In his account Mormon emphasizes the importance of the clothing for the Nephite victory … Mormon teaches that the clothing of the Nephites, however, was not the sole reason for their victory. Rather, he connected their victory to a “better cause, for they were not fighting for monarchy nor power but they were fighting for their homes and their liberties, their wives and their children, and their all, yea, for their rites of worship and their church” (Alma 43:45). Mormon’s description of that which inspired the Nephites may indicate his belief that the Zoramites and Lamanites were fighting for monarchy, power, and material gain, echoing the motivations of the wealthy Zoramites.[2]

For the most part, the Nephites suffered few casualties.   Their breastplates, armshields, and head-plates offered them protection from the blows of the Lamanites.

Seeing the casualties mount, they Lamanites became frightened and retreated towards the river Sidon. Lehi pursued them and the Lamanites crossed Sidon.  Moroni and his army confronted the fleeing Lamanites and attacked them.

The Lamanites continued to flee, but Moroni’s armies continued the fight.  The Lamanites fought a fierce battle, showing great strength and courage.  The Lamanites were inspired by the Zoramite and Amalekite leaders.  They fought “like dragons” and many Nephites died in the battle.  In spite of their body protection, the Lamanite were able to pierce it. 

All-in-all, the Nephites were fighting for a greater cause.  Unlike the Lamanites, they were not fighting for power and the monarchy.  They were fighting for their liberty, families, and right to worship.

As I mentioned in a previous post, one of the reasons for the war chapters is to outline the Lord’s rules of war.  We see one of the rules here.  The Lord tells us we cannot be guilty of the first, nor second, offense.  The only justification for war is to protect yourself after you have bene attacked.

“Now the Nephites were taught to defend themselves against their enemies, even to the shedding of blood if it were necessary; yea, and they were also taught never to give an offense, yea, and never to raise the sword except it were against an enemy, except it were to preserve their lives. And this was their faith, that by so doing God would prosper them in the land, or in other words, if they were faithful in keeping the commandments of God that he would prosper them in the land; yea, warn them to flee, or to prepare for war, according to their danger; And also, that God would make it known unto them whither they should go to defend themselves against their enemies, and by so doing, the Lord would deliver them; and this was the faith of Moroni, and his heart did glory in it; not in the shedding of blood but in doing good, in preserving his people, yea, in keeping the commandments of God, yea, and resisting iniquity” (Alma 48:14-16).

“And again, this is the law that I gave unto mine ancients, that they should not go out unto battle against any nation, kindred, tongue, or people, save I, the Lord, commanded them” (D&C 98:33).

“Give to every man that asketh of thee; and of him that taketh away thy goods ask them not again”

(Luke 6:30).^[3]

“Now the people said unto Gidgiddoni: Pray unto the Lord, and let us go up upon the mountains and into the wilderness, that we may fall upon the robbers and destroy them in their own lands. But Gidgiddoni saith unto them: The Lord forbid; for if we should go up against them the Lord would deliver us into their hands; therefore we will prepare ourselves in the center of our lands, and we will gather all our armies together, and we will not go against them, but we will wait till they shall come against us; therefore as the Lord liveth, if we do this he will deliver them into our hands” (3 Nephi 3:20-21).

If the Lord’s conditions for war are met, we are justified to defend our families even if it means blood will be spilt.  The Nephites were justified to go to war as they were defending the families, lands, country, rights, and religion.

As the battle began to turn against the Nephites, they became afraid and were ready to retreat. We see the power and charisma of Moroni.  He moved with “the thoughts of the lands, their liberty, yea their freedom from bondage” (Alma 43:48).  This inspired the Nephite army and began to not only withstand the Lamanite attacks, but to turn the tide and begin to push bad the Lamanites to Sidon.

Though the Lamanite army was double the size of the Nephite army, they were able to encircle them at Sidon.  This caused the Lamanite army to be struck with terror.  Seeing this, Moroni commanded his army to cease fighting.

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[1] “Now the heads of the Lamanites were shorn; and they were naked, save it were skin which was girded about their loins, and also their armor, which was girded about them, and their bows, and their arrows, and their stones, and their slings, and so forth” (Alma 3:5).

[2] The Zoramites and Costly Apparel: Symbolism and Irony, Parrish Brady and Shon Hopkin, Journal of the Book of Mormon and Other Restoration Scripture 22/1 (2013): 49.

[3] “And unto him who smiteth thee on the cheek, offer also the other; or, in other words, it is better to offer the other, than to revile again. And him who taketh away thy cloak, forbid not to take thy coat also.

“For it is better that thou suffer thine enemy to take these things, than to contend with him. Verily I say unto you, Your heavenly Father who seeth in secret, shall bring that wicked one into judgment” (JST Luke 6:29-30).

Alma 43:23-30

The Lamanite army, seeing how prepared the Nephite army was, realized their nakedness (see Alma 43:20) left them vulnerable.  It was decided to conduct a strategic retreat. They believed they would be able to withdraw without the Nephites discovering where they were going.  They were wrong.

Moroni sent spies to watch and follow them as they retreated.  He also sent men to Alma, asking him to ask the Lord where he should take the army to defend themselves against the Lamanites.  This is not the first time a chief captain had asked Alma to inquire of the Lord about where to place the army.

“Therefore, he that had been appointed chief captain over the armies of the Nephites, (and his name was Zoram, and he had two sons, Lehi and Aha)—now Zoram and his two sons, knowing that Alma was high priest over the church, and having heard that he had the spirit of prophecy, therefore they went unto him and desired of him to know whither the Lord would that they should go into the wilderness in search of their brethren, who had been taken captive by the Lamanites. And it came to pass that Alma inquired of the Lord concerning the matter.  And Alma returned and said unto them: Behold, the Lamanites will cross the river Sidon in the south wilderness, away up beyond the borders of the land of Manti.  And behold there shall ye meet them, on the east of the river Sidon, and there the Lord will deliver unto thee thy brethren who have been taken captive by the Lamanites. And it came to pass that Zoram and his sons crossed over the river Sidon, with their armies, and marched away beyond the borders of Manti into the south wilderness, which was on the east side of the river Sidon. And they came upon the armies of the Lamanites, and the Lamanites were scattered and driven into the wilderness; and they took their brethren who had been taken captive by the Lamanites, and there was not one soul of them had been lost that were taken captive.  And they were brought by their brethren to possess their own lands” (Alma 16:5-8).

The Lord told Alma to send the army to the land of Manti. “We believe that men should appeal to the civil law for redress of all wrongs and grievances, where personal abuse is inflicted or the right of property or character infringed, where such laws exist as will protect the same; but we believe that all men are justified in defending themselves, their friends, and property, and the government, from the unlawful assaults and encroachments of all persons in times of exigency, where immediate appeal cannot be made to the laws, and relief afforded” (D&C 134:11).

The Lord will guide us in all things if we turn to Him. “As birds flying [IE hovering over their young], so will the LORD of hosts defend Jerusalem; defending also he will deliver it; and passing over he will preserve it” (Isaiah 31:5).

“Lead me in thy truth, and teach me: for thou art the God of my salvation; on thee do I wait all the day” (Psalms 25:5).

“In all thy ways acknowledge him, and he shall direct thy paths” (Proverbs 3:6).

The messengers returned and passed on the information to Moroni.  He took most of his army to Manti.  He left a part of his army in Jershon should the Lamanites attempt to take the city. 

He had the people gather together to be ready to fight the Lamanites should they come. 

Moroni placed his army in a valley near the river Sidon.  He also sent spies to watch the Lamanites and let him know when they were moving.

Moroni understood the Lamanites and what they intended.  He knew “they supposed that they should easily overpower and subject their brethren to the yoke of bondage, or slay and massacre them according to their pleasure” (Alma 49:7).

“When the norms and institutions of Nephite democracy are considered, several indicators demonstrate a tendency to avert war insofar as it was possible. Prefacing the long series of chapters on war, Mormon describes at length how Captain Moroni and the Nephites did not desire to fight, engaging in bloodshed only with extreme compunction.”^[1]

We again see Mormon’s emphasis on justification for war.  It can be summed up by the  Title of Liberty – “And it came to pass that he rent his coat; and he took a piece thereof, and wrote upon it—In memory of our God, our religion, and freedom, and our peace, our wives, and our children—and he fastened it upon the end of a pole” (Alma 46:12).

Scriptures repeatedly emphasize this point.  “And now, Zerahemnah, I command you, in the name of that all–powerful God, who has strengthened our arms that we have gained power over you, by our faith, by our religion, and by our rites of worship, and by our church, and by the sacred support which we owe to our wives and our children, by that liberty which binds us to our lands and our country; yea, and also by the maintenance of the sacred word of God, to which we owe all our happiness; and by all that is most dear unto us” (Alma 44:5).

“And thus he was preparing to support their liberty, their lands, their wives, and their children, and their peace, and that they might live unto the Lord their God, and that they might maintain that which was called by their enemies the cause of Christians” (Alma 48:10).

[D]emocracies should prevail because they have both greater resources to draw upon and greater political will to do so, for a long time if necessary … In contemporary theory the additional benefits granted by democracy create an incentive for democratic citizens to express a willingness to invest a great deal of blood and treasure into state preservation. Conversely, citizens of nondemocracies lack this incentive and may even prefer regime change since the possibility for improvement is greater in less desirable political states. The wars of Captain Moroni ideally exhibit this phenomenon. Moroni knows that, in contrast to the Lamanite desire for conquest, the Nephites will fight to preserve their “lands, and their liberty, and their church” (Alma 43:30). It would be difficult to express the benefits of the archetypal procedural democracy more clearly than with the three ideals of democracy Moroni recognizes—individually owned property, political freedom, private rather than official religiosity.^[2]

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[1] For the Peace of the People: War and Democracy in the Book of Mormon, Ryan W. Davis, Journal of Book of Mormon Studies 16/1 (2007): 46.

[2] Ibid.: 52.

Alma 43:10-22

The gathering of the Lamanite army concerned the Nephites.  Should the Lamanites prevail, the Nephites knew those who worshipped God would be destroyed.

The Nephites followed the admonition of the scriptures when they worshipped the Lord.  “All the earth shall worship thee, and shall sing unto thee; they shall sing to thy name” (Psalms 66:4).”

“All nations whom thou hast made shall come and worship before thee, O Lord; and shall glorify thy name” (Psalms 86:9).

“And again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him” (Hebrews 1:6).

“And now behold, I say unto you that the right way is to believe in Christ, and deny him not; and Christ is the Holy One of Israel; wherefore ye must bow down before him, and worship him with all your might, mind, and strength, and your whole soul; and if ye do this ye shall in nowise be cast out” (2 Nephi 25:29).

“And gave unto them commandments that they should love and serve him, the only living and true God, and that he should be the only being whom they should worship”

(D&C 20:19).

They also desired to worship Him in spirit and truth.  The Savior commanded His disciples to do this.  “But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. God is a Spirit: and they that worship him must worship him in spirit and in truth” (John 4:23-24).^[1]

They were also concerned about the Ammonites.  They knew they refused to take up arms to defend themselves.  This mean they would be slaughtered.  They were given a land for their inheritance, in part, as a place where they could be protected by the Nephites.

The Ammonites gave a large portion of the substance to support the Nephite armies.  The armies were in a position where they would have to withstand the Lamanite attacks.  The Lamanite army consisted of the Lamanites, Amalakites, Zoramites, and the descendants of Noah’s wicked priests.

The population of the Ammonites had grown to the point it was roughly the same size as the Nephite population.  They Nephites were required to contend with the armies. 

The Lamanites had gathered together, and the Nephites were prepared to face them in the land of Jershon.[2]

We learn twenty-five year old Moroni had been appointed the chief captain, taking command of all the Nephite armies. Being appointed at such a young age speaks well of his talents and abilities.  “Now, Moroni being a man who was appointed by the chief judges and the voice of the people, therefore he had power according to his will with the armies of the Nephites, to establish and to exercise authority over them” (Alma 46:34).

The Nephite army was armed with swords, cimeters and other weapons of war.  The troops wore breastplates and arm shields and wore thick clothing as additional protection.

The Nephite uniform contrasted with the Lamanites.  They had swords, cimeters, bows and arrow, stones and slings.  They only wore a loincloth as their uniform; otherwise they were naked.  The Zoramites and the Amalekites did have their own uniforms. 

Seeing the Nephite armies and their protection, the Lamanites were afraid.  This is in spite of the Lamanites superior numbers.

The Lamanite armies retreated, not wanting to confront the Nephite army.  They went into the land of Manti, believing Moroni had not way of knowing to where they were retreating.

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[1] “For unto such hath God promised his Spirit. And they who worship him, must worship in spirit and in truth” (JST John 4:24).

[2] “And it came to pass that it did cause great joy among them.  And they went down into the land of Jershon, and took possession of the land of Jershon; and they were called by the Nephites the people of Ammon; therefore they were distinguished by that name ever after” (Alma 27:26).

Alma 43:5-9

Having organized their army, consisting of thousands, the Lamanites and Zoramites entered into the land of Antionum.  “Now the Zoramites had gathered themselves together in a land which they called Antionum, which was east of the land of Zarahemla, which lay nearly bordering upon the seashore, which was south of the land of Jershon, which also bordered upon the wilderness south, which wilderness was full of the Lamanites” (Alma 31:3).  Their leader was a man named Zerahemnah. 

Part of the army consisted of the Amalekites. “And it came to pass that Aaron came to the city of Jerusalem, and first began to preach to the Amalekites.  And he began to preach to them in their synagogues, for they had built synagogues after the order of the Nehors; for many of the Amalekites and the Amulonites were after the order of the Nehors” (Alma 21:4).  They were a wicked and blood thirsty people. 

Zerahemnah organized their army. “And thus he did appoint chief captains of the Zoramites, they being the most acquainted with the strength of the Nephites, and their places of resort, and the weakest parts of their cities; therefore he appointed them to be chief captains over his armies” (Alma 48:5)

He was already dealing with a people who hated the Nephites.  He wanted to keep this hatred a live and use it as a motivation to destroy the Nephites.  “And now, as Moroni knew the intention of the Lamanites, that it was their intention to destroy their brethren, or to subject them and bring them into bondage that they might establish a kingdom unto themselves over all the land” (Alma 43:29).

He did all he could to stir up the Lamanites so they would desire to destroy the Nephites.  We saw this hatred towards Christians among them. “Get [the Anti-Nephi-Lehis] people out of this land, that they perish not; for Satan has great hold on the hearts of the Amalekites, who do stir up the Lamanites to anger against their brethren to slay them; therefore get thee out of this land; and blessed are this people in this generation, for I will preserve them” (Alma 27:12).

Zerahemnah’s ultimate goal was to bring them into bondage. “Behold, we have not come out to battle against you that we might shed your blood for power; neither do we desire to bring any one to the yoke of bondage.  But this is the very cause for which ye have come against us; yea, and ye are angry with us because of our religion” (Alma 44:2).

I believe one of the reasons Mormon included the war chapters is Alma is to give us a guide as to when war is justifiable.  The Lord abhors war, yet there are times when it is justified.  Captain Moroni begins to establish the Lord’s rule of war.

It is here where we see the beginnings of what would become the title of liberty.  The Nephites were fighting “to support their lands, and their house, and their wives, and their children, that they might preserved them from the hands of their enemies   and also that they might preserve their rights and their privileges, yea, and also their liberty, that they might worship God according to their desires” (Alma 43:9). Moroni will continue to use this as a reason to fight during the upcoming wars.

“And now, Zerahemnah, I command you, in the name of that all–powerful God, who has strengthened our arms that we have gained power over you, by our faith, by our religion, and by our rites of worship, and by our church, and by the sacred support which we owe to our wives and our children, by that liberty which binds us to our lands and our country; yea, and also by the maintenance of the sacred word of God, to which we owe all our happiness; and by all that is most dear unto us” (Alma 44:5).

“And it came to pass that he rent his coat; and he took a piece thereof, and wrote upon it—In memory of our God, our religion, and freedom, and our peace, our wives, and our children—and he fastened it upon the end of a pole” (Alma 46:12).

“And thus he was preparing to support their liberty, their lands, their wives, and their children, and their peace, and that they might live unto the Lord their God, and that they might maintain that which was called by their enemies the cause of Christians … Nevertheless, they could not suffer to lay down their lives, that their wives and their children should be massacred by the barbarous cruelty of those who were once their brethren, yea, and had dissented from their church, and had left them and had gone to destroy them by joining the Lamanites” (Alma 48:10, 24).

Moroni knew the ultimate goal of Zerahemnah was to place the Nephites into bondage, denying of their rights and liberties.  Throughout the scriptures, we read where government is not inherently evil, but both sides have certain responsibilities. 

“And they sent out unto him their disciples with the Herodians, saying, Master, we know that thou art true, and teachest the way of God in truth, neither carest thou for any man: for thou regardest not the person of men. Tell us therefore, What thinkest thou?  Is it lawful to give tribute unto Cæsar, or not?  But Jesus perceived their wickedness, and said, Why tempt [GR are you testing] ye me, ye hypocrites? Shew me the tribute money.  And they brought unto him a penny. And he saith unto them, Whose is this image and superscription? They say unto him, Cæsar's.  Then saith he unto them, Render therefore unto Cæsar the things which are Cæsar's; and unto God the things that are God's” (Matthew 22:16-21).

“Put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work” (Titus 3:1).

“And now, verily I say unto you concerning the laws of the land, it is my will that my people should observe to do all things whatsoever I command them.  And that law of the land which is constitutional, supporting that principle of freedom in maintaining rights and privileges, belongs to all mankind, and is justifiable before me” (D&C 98:4-5).

“And again I say unto you, those who have been scattered by their enemies, it is my will that they should continue to importune for redress, and redemption, by the hands of those who are placed as rulers and are in authority over you—According to the laws and constitution of the people, which I have suffered to be established, and should be maintained for the rights and protection of all flesh, according to just and holy principles” (D&C 101:76-77).

“We believe that all men are bound to sustain and uphold the respective governments in which they reside, while protected in their inherent and inalienable rights by the laws of such governments; and that sedition and rebellion are unbecoming every citizen thus protected, and should be punished accordingly; and that all governments have a right to enact such laws as in their own judgments are best calculated to secure the public interest; at the same time, however, holding sacred the freedom of conscience” (D&C 134:5).

“And ye shall know the truth, and the truth shall make you free” (John 8:32).

“Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty” (2 Corinthians 3:17).

“Wherefore, this land is consecrated unto him whom he shall bring.  And if it so be that they shall serve him according to the commandments which he hath given, it shall be a land of liberty unto them; wherefore, they shall never be brought down into captivity; if so, it shall be because of iniquity; for if iniquity shall abound cursed shall be the land for their sakes, but unto the righteous it shall be blessed forever” (2 Nephi 1:7).

“And this land shall be a land of liberty unto the Gentiles, and there shall be no kings upon the land, who shall raise up unto the Gentiles” (2 Nephi 10:11).

The tension between counterreligious systems in Nephite Book of Mormon culture is quite clearly shown in the account of the Zoramite war in which the Nephites were forced to fight the Lamanites led by Nehorite Amalekites and Zoramites. Mormon indicates that the Nephites understood the war to be a conflict between religious systems as well as political ideologies. “The design of the Nephites,” according to Mormon, was to “preserve their rights and their privileges, yea and also their liberty, that they might worship God according to their desires” (Alma 43:9). The Nephites were fighting, among other things, for “their rites of worship and their church” (Alma 43:45) … [M]ost of the Lamanite captains were professing Nehors and religious Zoramites, many of whom had apostatized from the Nephite church…[1]

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[1] A More Perfect Priority? Matthew Roper Review of Books on the Book of Mormon 6/1 (1994): 372.

Alma 43:1-4

Chapter 43

Alma and his sons preach the word—The Zoramites and other Nephite dissenters become Lamanites—The Lamanites come against the Nephites in war—Moroni arms the Nephites with defensive armor—The Lord reveals to Alma the strategy of the Lamanites—The Nephites defend their homes, liberties, families, and religion—The armies of Moroni and Lehi surround the Lamanites. About 74 B.C.

In Chapter 43, Mormon changes his focus. “And now I, Mormon, proceed to finish out my record, which I take from the plates of Nephi; and I make it according to the knowledge and the understanding which God has given me” (Words of Mormon 1:9).  To this point, they record has been of a religious nature.  He tells us he will no longer discuss the preaching of Alma and his sons, except to say, “they preached the word and the truth … and they preached after the holy order of God by which they were called” (Alma 43:2).  “And Helaman and the high priests did also maintain order in the church; yea, even for the space of four years did they have much peace and rejoicing in the church” (Alma 46:38).

He now turns to the Lamanite/Nephite wars.  “And also that a knowledge of these things must come unto the remnant of these people, and also unto the Gentiles, who the Lord hath said should scatter this people, and this people should be counted as naught among them—therefore I write a small abridgment, daring not to give a full account of the things which I have seen, because of the commandment which I have received, and also that ye might not have too great sorrow because of the wickedness of this people” (Mormon 5:9).

“And the people of Ammon departed out of the land of Jershon, and came over into the land of Melek, and gave place in the land of Jershon for the armies of the Nephites, that they might contend with the armies of the Lamanites and the armies of the Zoramites; and thus commenced a war betwixt the Lamanites and the Nephites, in the eighteenth year of the reign of the judges; and an account shall be given of their wars hereafter” (Alma 35:13).

Mormon begins his detailed account of the Nephite wars with an explicit editorial shift  … [T]o this point in his narrative he had chosen not to detail even one battle. In further contrast, Mormon had just completed a detailed account of the remarkable spiritual conversions and relatively successful ministries of Alma the Elder, Alma the Younger, and the sons of Mosiah among both the Nephites and Lamanites … After focusing on patently spiritual matters for over 100 pages of text, Mormon makes an abrupt shift in his narrative. He acknowledges that Alma and his sons continued their missions but then explicitly states, “Now we shall say no more concerning their preaching” (Alma 43:2). This shift in focus was not required by a lack of ecclesiastical data; throughout the war narrative, Mormon intermittently refers to their ongoing ministries … Mormon chooses at this point to focus his account of the next century of Nephite history almost exclusively on military conflicts between Lamanites and Nephites, fractious internal Nephite politics, social disintegration, and natural catastrophes…”[1]

In verse 4, we learn how Lamanite is used. Identifying a person or group as Lamanites has nothing to do with racial or genealogical heritage.  The designation of a group as Nephite or Lamanite is a political designation.  We see this when Mormon tells us the Zoramites, who were at one time Nephites, became Lamanites.  “The Book of Mormon is careful to specify that the terms Lamanite and Nephite are used in a loose and general sense to designate not racial but political (e.g., Mormon 1:9), military (Alma 43:4), religious (4 Nephi 1:38), and cultural (Alma 53: 10, IS; 3: 10- 11) divisions and groupings of people. The Lamanite and Nephite division was tribal rather than racial, each of the main groups representing an amalgamat ion of tribes that retained their identity (Alma 43: 13; 4 Nephi 1:36-37).”^[2]

It is interesting to note, Alma’s missionary efforts may have been an unintentional consequence of their success among the poor. “And Alma, and Ammon, and their brethren, and also the two sons of Alma returned to the land of Zarahemla, after having been instruments in the hands of God of bringing many of the Zoramites to repentance; and as many as were brought to repentance were driven out of their land; but they have lands for their inheritance in the land of Jershon, and they have taken up arms to defend themselves, and their wives, and children, and their lands” (Alma 35:14). “And it came to pass that as he went forth among the people, yea, among a people who had separated themselves from the Nephites and called themselves Zoramites, being led by a man whose name was Zoram—and as he went forth amongst them, behold, he was run upon and trodden down, even until he was dead” (Alma 30:59).

The Zoramites had defined a society in which the position of the upper classes was dependent upon having a lower class to rule over. Thus the preaching of the Nephite missionaries not only altered the Zoramites’ craft and economic situation, it challenged their carefully constructed identity. Their code had been broken, and this necessitated policing in order to protect the identity of the group. Casting out the believers was an act of both policing and of affirming the ruling class’s position as elites. But instead of solving the problem and returning the society to its norms, that action further disrupted the society and intensified the hatred against the meddlesome Nephites, who were directly responsible for upsetting the social order.^[3]

Alma 43:4 picks up the thread of Alma 35:10–11 by explaining that “the Zoramites became Lamanites.” The society that had prided itself on its costly apparel and that had cast the poor from its synagogues because of the coarseness of their clothing was now forced to unite with and rely on a people that Mormon describes as going into battle “naked, save it were a skin which was girded about their loins” (Alma 43:20). Mormon clarifies, however, that the rich Zoramites did not follow the Lamanite customs of war dress: “yea, all were naked, save it were the Zoramites and Amalekites” (43:20). His description of the rich Zoramites running into battle with the naked Lamanites provides a strong visual image that emphasizes the incongruence of the new Zoramite situation.^[4]

It is often the case that Nephite dissenters or their descendants incite the Lamanites to wage war on their former “brethren.” Most of the warfare in the century and a half before Christ’s appearance in the promised land results from unresolved factional conflicts within Nephite society that are escalated by personal ambition to civil strife and sedition. The dissensions of the Amlicites, Zoramites, people of Ammonihah, and king-men follow this model. In an ironic fulfillment of the covenant of the promised land, it is usually Nephite dissenters who eventually become the leaders of the Lamanite armies, often by treachery, in order to foment their hatred of the Nephites.^[5]

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[1] Prophecy and History: Structuring the Abridgment of the Nephite Records, Steven L. Olsen, Journal of Book of Mormon Studies 15/1 (2006): 23.

[2] Hugh Nibley as quoted in Review of El Libro de Mormon ante la crítica (1992), by Josué Sánchez,  Terrence L. Szink Review of Books on the Book of Mormon 5/1 (1993): 225.

[3] The Zoramite Separation, A Sociological Perspective, Sherrie Mills Johnson, Journal of Book of Mormon Studies, Volume 14, Number 1, 2005:85.

[4] The Zoramites and Costly Apparel: Symbolism and, Irony, Parrish Brady and Shon Hopkin, Journal of the Book of Mormon and Other Restoration, Scripture 22/1 (2013): 48.

[5] Prospering in the Land of Promise, Steven L. Olsen, FARMS Review 22/1 (2010): 238.

Alma 42:25-31 (Post updated 10/20/15)

Note: This post was updated October 20, 2015 to include remarks by Elders D. Todd Christofferson and Neal Maxwell.

Alma continues discussing the plan of salvation with Corianton.

Alma asks Corianton if he believed mercy can rob justice?  Justice cannot be robbed.  If it did, God would cease to be God.  We know God will never cease to be God.  Hence Christ’s atonement. 

God brings His purposes through the atonement.  “Be ye therefore perfect, even as your Father which is in heaven is perfect” (Matthew 5:48).^[1]

“And to bring about his eternal purposes in the end of man, after he had created our first parents, and the beasts of the field and the fowls of the air, and in fine, all things which are created, it must needs be that there was an opposition; even the forbidden fruit in opposition to the tree of life; the one being sweet and the other bitter” (2 Nephi 2:15).

“But, behold, I say unto you that I, the Lord God, gave unto Adam and unto his seed, that they should not die as to the temporal death, until I, the Lord God, should send forth angels to declare unto them repentance and redemption, through faith on the name of mine Only Begotten Son.

And thus did I, the Lord God, appoint unto man the days of his probation—that by his natural death he might be raised in immortality unto eternal life, even as many as would believe;

And they that believe not unto eternal damnation; for they cannot be redeemed from their spiritual fall, because they repent not” (D&C 29:42-44).

“For behold, this is my work and my glory—to bring to pass the immortality and eternal life of man” (Moses 1:39).

The plan of salvation was prepared from the foundation of the world.  “And this is the manner after which they were ordained—being called and prepared from the foundation of the world according to the foreknowledge of God, on account of their exceeding faith and good works; in the first place being left to choose good or evil; therefore they having chosen good, and exercising exceedingly great faith, are called with a holy calling, yea, with that holy calling which was prepared with, and according to, a preparatory redemption for such” (Alma 13:3).

“Behold, I come unto my own, to fulfil all things which I have made known unto the children of men from the foundation of the world, and to do the will, both of the Father and of the Son—of the Father because of me, and of the Son because of my flesh.  And behold, the time is at hand, and this night shall the sign be given” (3 Nephi 1:14).

Elder D. Todd Christofferson said:

But as a consequence of being perfectly just, there are some things God cannot do. He cannot be arbitrary in saving some and banishing others. He “cannot look upon sin with the least degree of allowance.” He cannot allow mercy to rob justice.

It is compelling evidence of His justice that God has forged the companion principle of mercy. It is because He is just that He devised the means for mercy to play its indispensable role in our eternal destiny. So now, “justice exerciseth all his demands, and also mercy claimeth all which is her own.”[2]

Thus, the plan of salvation brings both the redemption of the righteous and the destruction and misery of the wicked.

Anyone can partake of the atonement freely. “We have been granted a probationary period to repent as a gift of the atonement which eventually ends and during which time the full demands of eternal law on our sins are postponed.”^[3] “Yea, he saith: Come unto me and ye shall partake of the fruit of the tree of life; yea, ye shall eat and drink of the bread and the waters of life freely” (Alma 5:34).

“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. Now, the decrees of God are unalterable; therefore, the way is prepared that whosoever will may walk therein and be saved” (Alma 41:7- 8)

“And now remember, remember, my brethren, that whosoever perisheth, perisheth unto himself; and whosoever doeth iniquity, doeth it unto himself; for behold, ye are free; ye are permitted to act for yourselves; for behold, God hath given unto you a knowledge and he hath made you free” (Helaman 14:30).

No one is compelled to come.  It is our choice; however, at the last day we will be restored according to our works and choices. “For that which ye do send out shall return unto you again, and be restored; therefore, the word restoration more fully condemneth the sinner, and justifieth him not at all” (Alma 41:15).

Elder Neal A. Maxwell said,

Ponder how Jesus was and is the Lord of the universe (see D&C 45:1; D&C 76:24; Moses 1:33; Moses 2:1). Yet His ministry, as we all know, was accomplished in a very tiny geographical space. His ministerial travels were very limited. Yet therein the Savior accomplished the Atonement for all of mankind! There were certainly much more prominent hills than Golgotha and much more resplendent gardens than Gethsemane. No matter; these were sufficient to host the central act of all human history!

We can draw upon that glorious Atonement by repenting. We can learn to serve and to forgive within our sample of humanity, including settings no larger than the family or friendships.

The justice and mercy of God will have been so demonstrably perfect that at the Final Judgment there will be no complaints, including from those who once questioned what God had allotted in the mortal framework (see 2 Ne. 9:14–15; Alma 5:15–19; Alma 12:3–14; Alma 42:23–26, 30).[4]

If we fail to repent during this probationary time, we will be restored according to the evil we did.

“I say unto thee, my son, that the plan of restoration is requisite with the justice of God; for it is requisite that all things should be restored to their proper order.  Behold, it is requisite and just, according to the power and resurrection of Christ, that the soul of man should be restored to its body, and that every part of the body should be restored to itself. 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. 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—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” (Alma 41:2-5).

Alma told Corianton to stop worrying about these issues.  He should deal with his sins.  These should trouble him to the point he repents. “For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death” (2 Corinthians 7:10).

“But behold this my joy was vain, for their sorrowing was not unto repentance, because of the goodness of God; but it was rather the sorrowing of the damned, because the Lord would not always suffer them to take happiness in sin” (Mormon 2:13).

Corianton was told to stop denying God’s justice. “Also unto thee, O Lord, belongeth mercy: for thou renderest to every man according to his work” (Psalms 62:12).

“Justice and judgment are the habitation of thy throne: mercy and truth shall go before thy face.” (Psalms 89:14).

“Whoso causeth the righteous to go astray in an evil way, he shall fall himself into his own” (Proverbs 28:10).

“O the greatness and the justice of our God!  For he executeth all his words, and they have gone forth out of his mouth, and his law must be fulfilled” (2 Nephi 9:17).

“Therefore if that man repenteth not, and remaineth and dieth an enemy to God, the demands of divine justice do awaken his immortal soul to a lively sense of his own guilt, which doth cause him to shrink from the presence of the Lord, and doth fill his breast with guilt, and pain, and anguish, which is like an unquenchable fire, whose flame ascendeth up forever and ever” (Mosiah 2:38).

“Therefore, I would that ye should be steadfast and immovable, always abounding in good works, that Christ, the Lord God Omnipotent, may seal you his, that you may be brought to heaven, that ye may have everlasting salvation and eternal life, through the wisdom, and power, and justice, and mercy of him who created all things, in heaven and in earth, who is God above all” (Mosiah 5:15).

He was told to stop excusing his sins by denying justice.  Let justice and mercy take over and become humble. 

Corianton had been called to preach the gospel to the Zoramites.  Alma charged him to declare truth with soberness and bring people to repentance so mercy will be able to claim them.

---

[1] Ye are therefore commanded to be perfect, even as your Father which is in heaven is perfect (Joseph Smith Translation Matthew 5:48).

[2] Free Forever, to Act for Themselves, Elder D. Todd Christofferson, October 2014 General Conference.

[3] Review of Doctrines of the Book of Mormon: The 1991 Sperry Symposium (1992), Mack C. Stirling, Review of Books on the Book of Mormon 5/1 (1993): 290–304. 1050-7930 (print), 2168-3719 (online) edited by Bruce A. Van Orden and Brent L. Top, pg.303.

[4] Content with the Things Allotted unto Us, Neal A. Maxwell. April 2000 General Conference.

Alma 42:22-24

Alma has told Corianton, if there is no law, there can be no sin. If there is no sin, there can be no punishment.

But, Alma says, there is a law; there is sin; there is punishment for our sins. “A false witness shall not be unpunished, and he that speaketh lies shall perish” (Proverbs 19:9).

“And they shall bear the punishment of their iniquity: the punishment of the prophet shall be even as the punishment of him that seeketh unto him” (Ezekiel 14:10).

“Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine: the soul that sinneth, it shall die” (Ezekiel 18:4).

“Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me. And these shall go away into everlasting punishment: but the righteous into life eternal” (Matthew 25:45-46).

“Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite [GR insult] unto the Spirit of grace?” (Hebrews 10:29).

“The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished” (2 Peter 2:9).

“And men are instructed sufficiently that they know good from evil.  And the law is given unto men.  And by the law no flesh is justified; or, by the law men are cut off.  Yea, by the temporal law they were cut off; and also, by the spiritual law they perish from that which is good, and become miserable forever” (2 Nephi 2:5).

In spite of the law and punishment, we have been given the opportunity to repent of our since.  Should we repent, mercy will satisfy the demands of justice; still, the law demands punishment for those who do not repent. “Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree” (Galatians 3:13).

“Wherefore, the end, the width, the height, the depth, and the misery thereof, they understand not, neither any man except those who are ordained unto this condemnation” (D&C 76:48).

The demands of justice had to be met.  If God ignored these, he would cease to be God.

This is quite a statement.  What did Alma actually mean?

Let’s go back in history a few years.  There was a guy named Nehor.  He taught a very attractive doctrine – “… all mankind should be saved at the last day, and that they need not fear nor tremble, but that they might lift up their heads and rejoice; for the Lord had created all men, and had also redeemed all men; and, in the end, all men should have eternal life” (Alma 1:4).

The gospel as taught throughout the Book of Mormon was wrong, Nehor claimed.  Regardless of how people lived, they would be saved. As was mentioned in a previous post, we can infer Corianton was, at the very least, influence by the teachings of Nehor, if not wanting to embrace his teachings.

The basics Alma tells Corianton:

• God spoke to His prophets.
• He revealed His doctrine to the prophets.
• The prophets taught this doctrine to the people.
• The laws of heaven are God’s laws.
• One of God’s laws is justice.
• We must be punished for our sins.
• This means we cannot be saved in our sins.
• Through the atonement, mercy can meet the demands of justice if we repent.

If Nehor were right, then God would be violating His own laws, which He is incapable of doing.  Should he violate His own law, He would have “sinned” and justice would demand punishment for His “sin.”  He would no longer be God as he was now a “sinful man.” 

This is the point Alma is making. Alma then states God is still God and will remain so for eternity.  He is incapable of violating His own laws. 

Mercy claims those who repent and follow Christ. “Remember, O LORD, thy tender mercies and thy lovingkindnesses; for they have been ever of old” (Psalms 25:6).

“But the mercy of the LORD is from everlasting to everlasting upon them that fear him, and his righteousness unto children's children” (Psalms 103:17).

“Gracious is the LORD, and righteous; yea, our God is merciful” (Psalms 116:5).

“Be ye therefore merciful, as your Father also is merciful” (Luke 6:36).

“Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort” (2 Corinthians 1:3).

“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” (1 Peter 1:3).

“And not many days hence the Son of God shall come in his glory; and his glory shall be the glory of the Only Begotten of the Father, full of grace, equity, and truth, full of patience, mercy, and long-suffering, quick to hear the cries of his people and to answer their prayers” (Alma 9:26).

“But God did call on men, in the name of his Son, (this being the plan of redemption which was laid) saying: If ye will repent and harden not your hearts, then will I have mercy upon you, through mine Only Begotten Son” (Alma 12:33).

“In a little wrath I hid my face from thee for a moment, but with everlasting kindness will I have mercy on thee, saith the Lord thy Redeemer” (3 Nephi 22:8).

Mercy comes because of Christ’s atonement. “All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all” (Isaiah 53:6).

“As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep” (John 10:15).

“Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live” (John 11:25).

“But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.

Much more then, being now justified by his blood, we shall be saved from wrath through him” (Romans 5:8-9).

“And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement [GR reconciliation, restoration to favor]. 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 5:11-12).

“But we see Jesus, who was made a little lower than the angels for [GR through] the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man” (Hebrews 2:9).

“Wherefore, beloved brethren, be reconciled unto him through the atonement of Christ, his Only Begotten Son, and ye may obtain a resurrection, according to the power of the resurrection which is in Christ, and be presented as the first-fruits of Christ unto God, having faith, and obtained a good hope of glory in him before he manifesteth himself in the flesh” (Jacob 4:11).

“And even if it were possible that little children could sin they could not be saved; but I say unto you they are blessed; for behold, as in Adam, or by nature, they fall, even so the blood of Christ atoneth for their sins” (Mosiah 3:16).

“I say unto you, if ye have come to a knowledge of the goodness of God, and his matchless power, and his wisdom, and his patience, and his long-suffering towards the children of men; and also, the atonement which has been prepared from the foundation of the world, that thereby salvation might come to him that should put his trust in the Lord, and should be diligent in keeping his commandments, and continue in the faith even unto the end of his life, I mean the life of the mortal body” (Mosiah 4:6).

The atonement also brings the resurrection of the dead. “Wherefore, how great the importance to make these things known unto the inhabitants of the earth, that they may know that there is no flesh that can dwell in the presence of God, save it be through the merits, and mercy, and grace of the Holy Messiah, who layeth down his life according to the flesh, and taketh it again by the power of the Spirit, that he may bring to pass the resurrection of the dead, being the first that should rise” (2 Nephi 2:8).

“And he will take upon him death, that he may loose the bands of death which bind his people; and he will take upon him their infirmities, that his bowels may be filled with mercy, according to the flesh, that he may know according to the flesh how to succor his people according to their infirmities” (Alma 7:12).

“And we see that death comes upon mankind, yea, the death which has been spoken of by Amulek, which is the temporal death; nevertheless there was a space granted unto man in which he might repent; therefore this life became a probationary state; a time to prepare to meet God; a time to prepare for that endless state which has been spoken of by us, which is after the resurrection of the dead. Now, if it had not been for the plan of redemption, which was laid from the foundation of the world, there could have been no resurrection of the dead; but there was a plan of redemption laid, which shall bring to pass the resurrection of the dead, of which has been spoken” (Alma 12:24-25).

Ponder how Jesus was and is the Lord of the universe. Yet His ministry, as we all know, was accomplished in a very tiny geographical space. His ministerial travels were very limited. Yet therein the Savior accomplished the Atonement for all of mankind! There were certainly much more prominent hills than Golgotha and much more resplendent gardens than Gethsemane. No matter; these were sufficient to host the central act of all human history!

We can draw upon that glorious Atonement by repenting. We can learn to serve and to forgive within our sample of humanity, including settings no larger than the family or friendships.

The justice and mercy of God will have been so demonstrably perfect that at the Final Judgment there will be no complaints, including from those who once questioned what God had allotted in the mortal framework).[1]

The resurrection brings man back into the presence of God.  “For I know that ye have searched much, many of you, to know of things to come; wherefore I know that ye know that our flesh must waste away and die; nevertheless, in our bodies we shall see God” (2 Nephi 9:4).

“Therefore the wicked remain as though there had been no redemption made, except it be the loosing of the bands of death; for behold, the day cometh that ^ball shall rise from the dead and stand before God, and be judged according to their works. Now, there is a death which is called a temporal death; and the death of Christ shall loose the bands of this temporal death, that all shall be raised from this temporal death. The spirit and the body shall be reunited again in its perfect form; both limb and joint shall be restored to its proper frame, even as we now are at this time; and we shall be brought to stand before God, knowing even as we know now, and have a bright recollection of all our guilt. Now, this restoration shall come to all, both old and young, both bond and free, both male and female, both the wicked and the righteous; and even there shall not so much as a hair of their heads be lost; but every thing shall be restored to its perfect frame, as it is now, or in the body, and shall be brought and be arraigned before the bar of Christ the Son, and God the Father, and the Holy Spirit, which is one Eternal God, to be judged according to their works, whether they be good or whether they be evil. Now, behold, I have spoken unto you concerning the death of the mortal body, and also concerning the resurrection of the mortal body.  I say unto you that this mortal body is raised to an immortal body, that is from death, even from the first death unto life, that they can die no more; their spirits uniting with their bodies, never to be divided; thus the whole becoming spiritual and immortal, that they can no more see corruption” (Alma 11:41-45).

When we return to God, we will be judged according to the law and justice, the atonement bringing mercy which will meet the demands of justice, allowing us to return to the presence of God. “But whether it be at his resurrection or after, I do not say; but this much I say, 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, and be reunited, both soul and body, and be brought to stand before God, and be judged according to their works” (Alma 40:21).

“But the LORD shall endure for ever: he hath prepared his throne for judgment.

And he shall judge the world in righteousness, he shall minister judgment to the people in uprightness” (Psalms 9:7-8).

“For as the Father hath life in himself; so hath he given to the Son to have life in himself; And hath given him authority to execute judgment also, because he is the Son of man” (John 5:26-27).

“And he commanded us to preach unto the people, and to testify that it is he which was ordained of God to be the Judge of quick and dead” (Acts 10:42).

---

[1] Content with the Things Allotted unto Us, Elder Neal A. Maxwell, April  2000 General Conference.

Alma 42:17-21

Alma continues explaining repentance and sin to Corianton.

Mankind sins.  The scriptures make this clear. “We have sinned with our fathers, we have committed iniquity, we have done wickedly” (Psalms 106:6).

“His own iniquities shall take the wicked himself, and he shall be holden with the cords of his sins. He shall die without instruction; and in the greatness of his folly he shall go astray” (Proverbs 5:22-23).

“Woe to the rebellious children, saith the LORD, that take counsel, but not of me; and that cover with a covering, but not of my spirit, that they may add sin to sin” (Isaiah 30:1).

“But your iniquities have separated between you and your God, and your sins have [OR have made (him) hide] hid his face from you, that he will not hear” (Isaiah 59:2).

“Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine: the soul that sinneth, it shall die” (Ezekiel 18:4).

“Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin” (John 8:34).

“I tell you the truth; It is expedient [GR beneficial, profitable, advantageous] for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment” (John 16:7-8).

“Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin” (Romans 3:20).

“For all have sinned, and come short of the glory of God” (Romans 3:23).

“But when ye sin so against the brethren, and wound their weak conscience, ye sin against Christ”

(1 Corinthians 8:12).

“And finally, I cannot tell you all the things whereby ye may commit sin; for there are divers ways and means, even so many that I cannot number them” (Mosiah 4:29).

“And I say unto you again that he cannot save them in their sins; for I cannot deny his word, and he hath said that no unclean thing can inherit the kingdom of heaven; therefore, how can ye be saved, except ye inherit the kingdom of heaven?  Therefore, ye cannot be saved in your sins”

(Alma 11:37).

“Now they did not sin ignorantly, for they knew the will of God concerning them, for it had been taught unto them; therefore they did wilfully rebel against God” (3 Nephi 6:18).

“Satan stirreth them up, that he may lead their souls to destruction. And thus he has laid a cunning plan, thinking to destroy the work of God; but I will require this at their hands, and it shall turn to their shame and condemnation in the day of judgment. Yea, he stirreth up their hearts to anger against this work. Yea, he saith unto them: Deceive and lie in wait to catch, that ye may destroy; behold, this is no harm.  And thus he flattereth them, and telleth them that it is no sin to lie that they may catch a man in a lie, that they may destroy him” (D&C 10:22-25).

What if there was no law?  “Because the law worketh wrath: for where no law is, there is no transgression” (Romans 4:15).

“For until the law sin was in the world: but sin is not imputed when there is no law” (Romans 5:13).

“Wherefore, he has given a law; and where there is no ^claw given there is no punishment; and where there is no punishment there is no condemnation; and where there is no condemnation the mercies of the Holy One of Israel have claim upon them, because of the atonement; for they are delivered by the power of him” (2 Nephi 9:25).

Without law, there could be no sin.  Without law, there would be no punishment.

But, a punishment was set for the violation of God’s law.  He did not leave us on our own, leaving it to each man to determine what is good or evil.  Writing Moroni, Mormon made it clear each person was given a conscience, a wat to know the difference between good and evil. “For behold, the Spirit of Christ is given to every man, that he may know good from evil; wherefore, I show unto you the way to judge; for every thing which inviteth to do good, and to persuade to believe in Christ, is sent forth by the power and gift of Christ; wherefore ye may know with a perfect knowledge it is of God” (Moroni 7:16).

In the scriptures, we further read, “So when they continued asking him, he lifted up himself, and said unto them, He that is without sin among you, let him first cast a stone at her. And again he stooped down, and wrote on the ground. And they which heard it, being convicted by their own conscience, went out one by one, beginning at the eldest, even unto the last: and Jesus was left alone, and the woman standing in the midst” (John 8:7-9).

“And herein do I exercise myself, to have always a conscience void of offence toward God, and toward men” (Acts 24:16).

“For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: Which [GR Who] shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;)” (Romans 2:14-15).

“Therefore seeing we have this ministry, as we have received mercy, we faint not; But have renounced the hidden things of dishonesty [GR shame, disgrace], not walking in craftiness, nor handling the word of God deceitfully; but by manifestation of the truth commending ourselves to every man's conscience in the sight of God” (2 Corinthians 4:1-2).

“Knowing therefore the terror of the Lord, we persuade men; but we are made manifest unto God; and I trust also are made manifest in your consciences” (2 Corinthians 5:11).

“Yet, my brethren, I have not done these things that I might boast, neither do I tell these things that thereby I might accuse you; but I tell you these things that ye may know that I can answer a clear conscience before God this day” (Mosiah 2:15).

“Then will ye longer deny the Christ, or can ye behold the Lamb of God?  Do ye suppose that ye shall dwell with him under a consciousness of your guilt?  Do ye suppose that ye could be happy to dwell with that holy Being, when your souls are racked with a consciousness of guilt that ye have ever abused his laws?” (Mormon 9:3).

What if no law was given?  Would a person fear the consequences of murder if there were no punishment?

This can be extended to all sin.  If there was no law, nor punishment, given, we would have no fear of sin and committing sin.  Justice nor mercy could have a claim on the soul of that person. “Wherefore, he has given a law; and where there is no law given there is no punishment; and where there is no punishment there is no condemnation; and where there is no condemnation the mercies of the Holy One of Israel have claim upon them, because of the atonement; for they are delivered by the power of him. For the atonement satisfieth the demands of his justice upon all those who have not the law given to them, that they are delivered from that awful monster, death and hell, and the devil, and the lake of fire and brimstone, which is endless torment; and they are restored to that God who gave them breath, which is the Holy One of Israel” (2 Nephi 9:25-26).

“For behold, and also his blood atoneth for the sins of those who have fallen by the transgression of Adam, who have died not knowing the will of God concerning them, or who have ignorantly sinned” (Mosiah 3:11).

“Nevertheless I say unto you, that it shall be more tolerable for them in the day of judgment than for you, if ye remain in your sins, yea, and even more tolerable for them in this life than for you, except ye repent. For there are many promises which are extended to the Lamanites; for it is because of the traditions of their fathers that caused them to remain in their state of ignorance; therefore the Lord will be merciful unto them and prolong their existence in the land” (Alma 9:15-16).