Alma 42:22-23

22 But there is a law given, and a punishment affixed, and a repentance granted; which repentance, mercy claimeth; otherwise, justice claimeth the creature and executeth the law, and the law inflicteth the punishment; if not so, the works of justice would be destroyed, and God would cease to be God.

23 But God ceaseth not to be God, and mercy claimeth the penitent, and mercy cometh because of the atonement; and the atonement bringeth to pass the resurrection of the dead; and the resurrection of the dead bringeth back men into the presence of God; and thus they are restored into his presence, to be judged according to their works, according to the law and justice. (Alma 42:22-23)

Alma continues to explain the law, justice, mercy, repentance, and the atonement to Corianton.

A law is given and a punishment is attached. ‘Wherefore, I command you again to repent, lest I humble you with my almighty power; and that you confess your sins, lest you suffer these punishments of which I have spoken, of which in the smallest, yea, even in the least degree you have tasted at the time I withdrew my Spirit” (D&C 19:20).

“Wherefore, he saves all except them—they shall go away into everlasting punishment, which is endless punishment, which is eternal punishment, to reign with the devil and his angels in eternity, where their worm dieth not, and the fire is not quenched, which is their torment” (D&C 76:44).

To this, a repentance is granted. “For I will declare mine iniquity; I will be sorry for my sin” (Psalm 38:18).

“Therefore I will judge you, O house of Israel, every one according to his ways, saith the Lord God. Repent, and turn yourselves from all your transgressions; so iniquity shall not be your ruin” (Ezekiel 18:30).

“He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy” (Proverbs 28:13).

“And again, believe that ye must repent of your sins and forsake them, and humble yourselves before God; and ask in sincerity of heart that he would forgive you; and now, if you believe all these things see that ye do them” (Mosiah 4:10).

Through repentance, mercy claims that person. Without it, justice claims that person and executes the law and the punishment. Without Christ’s atonement, the person would be lost because of justices demands. “Christ hath redeemed us from the curse of the law” (Galatians 3:13).

If this were not so, God’s works would be destroyed and God would cease to be God.

“The Atonement and the Resurrection accomplish many things. The Atonement cleanses us of sin on condition of our repentance. Repentance is the condition on which mercy is extended. After all we can do to pay to the uttermost farthing and make right our wrongs, the Savior’s grace is activated in our lives through the Atonement, which purifies us and can perfect us.”[1]

However, God does not cease to be God. Those who repent are claimed by mercy.

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

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

“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).

“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).

“Behold, verily thus saith the Lord unto you, O ye elders of my church, who are assembled upon this spot, whose sins are now forgiven you, for I, the Lord, forgive sins, and am merciful unto those who confess their sins with humble hearts” (D&C 61:2).

Mercy comes to us through the atonement. “Listen to the voice of Jesus Christ, your Redeemer, the Great I Am, whose arm of mercy hath atoned for your sins” (D&C 29:1).

The atonement 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).

“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 12:25).

Through the resurrection, we are brought back into God’s presence.

“For behold, he surely must die that salvation may come; yea, it behooveth him and becometh expedient that he dieth, to bring to pass the resurrection of the dead, that thereby men may be brought into the presence of the Lord.

“Yea, behold, this death bringeth to pass the resurrection, and redeemeth all mankind from the first death—that spiritual death; for all mankind, by the fall of Adam being cut off from the presence of the Lord, are considered as dead, both as to things temporal and to things spiritual.

“But behold, the resurrection of Christ redeemeth mankind, yea, even all mankind, and bringeth them back into the presence of the Lord.

“Yea, and it bringeth to pass the condition of repentance, that whosoever repenteth the same is not hewn down and cast into the fire; but whosoever repenteth not is hewn down and cast into the fire; and there cometh upon them again a spiritual death, yea, a second death, for they are cut off again as to things pertaining to righteousness” (Helaman 14:15-18).

At that time, we will be judged according to our works and the law and justice.

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

“Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead” (Acts 17:31).

“For I command all men, both in the east and in the west, and in the north, and in the south, and in the islands of the sea, that they shall write the words which I speak unto them; for out of the books which shall be written I will judge the world, every man according to their works, according to that which is written” (2 Nephi 29:11).

“And it shall come to pass, that whoso repenteth and is baptized in my name shall be filled; and if he endureth to the end, behold, him will I hold guiltless before my Father at that day when I shall stand to judge the world” (3 Nephi 27:16).

“This unique mortal mission of the Lord—the gospel as He defined it—we know as the Atonement. The fulness of the gospel, therefore, connotes a fuller comprehension of the Atonement. This we do not obtain from the Bible alone. The word atonement, in any of its forms, is mentioned only once in the King James Version of the New Testament. In the Book of Mormon, it appears 39 times! The Book of Mormon also contains more references to the Resurrection than does the Bible.” (emphasis in original)[2]

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[1] The Atonement: Our Greatest Hope, President James E. Faust, October 2001 General Conference.

[2] A Testimony of the Book of Mormon, President Russell M. Nelson, October 1999 General Conference.

Alma 42:16-21

16 Now, repentance could not come unto men except there were a punishment, which also was eternal as the life of the soul should be, affixed opposite to the plan of happiness, which was as eternal also as the life of the soul.

17 Now, how could a man repent except he should sin? How could he sin if there was no law? How could there be a law save there was a punishment?

18 Now, there was a punishment affixed, and a just law given, which brought remorse of conscience unto man.

19 Now, if there was no law given—if a man murdered he should die—would he be afraid he would die if he should murder?

20 And also, if there was no law given against sin men would not be afraid to sin.

21 And if there was no law given, if men sinned what could justice do, or mercy either, for they would have no claim upon the creature? (Alma 42:16-21)

Alma continues teaching Corianton.

The only way there could be repentance was if there was a punishment. “Wherefore, I command you again to repent, lest I humble you with my almighty power; and that you confess your sins, lest you suffer these punishments of which I have spoken, of which in the smallest, yea, even in the least degree you have tasted at the time I withdrew my Spirit” (D&C 19:20).

The punishment is as eternal as the life of the soul.

“For, behold, the mystery of godliness, how great is it! For, behold, I am endless, and the punishment which is given from my hand is endless punishment, for Endless is my name. Wherefore—

“Eternal punishment is God’s punishment.

“Endless punishment is God’s punishment” (D&C 19:10-12).

The punishment affixed was opposite to the plan of happiness.

“And because of the intercession for all, all men come unto God; wherefore, they stand in the presence of him, to be judged of him according to the truth and holiness which is in him. Wherefore, the ends of the law which the Holy One hath given, unto the inflicting of the punishment which is affixed, which punishment that is affixed is in opposition to that of the happiness which is affixed, to answer the ends of the atonement

“For it must needs be, that there is an opposition in all things. If not so, my firstborn in the wilderness, righteousness could not be brought to pass, neither wickedness, neither holiness nor misery, neither good nor bad. Wherefore, all things must needs be a compound in one; wherefore, if it should be one body it must needs remain as dead, having no life neither death, nor corruption nor incorruption, happiness nor misery, neither sense nor insensibility” (2 Nephi 2:10-11).

“Wherefore, men are free according to the flesh; and all things are given them which are expedient unto man. And they are free to choose liberty and eternal life, through the great Mediator of all men, or to choose captivity and death, according to the captivity and power of the devil; for he seeketh that all men might be miserable like unto himself” (2 Nephi 2:27).

“And it must needs be that the devil should tempt the children of men, or they could not be agents unto themselves; for if they never should have bitter they could not know the sweet” (D&C 29:39).

The plan of happiness is as eternal as the soul. “O that ye would awake; awake from a deep sleep, yea, even from the sleep of hell, and shake off the awful chains by which ye are bound, which are the chains which bind the children of men, that they are carried away captive down to the eternal gulf of misery and woe” (2 Nephi 1:13).

We cannot repent lest we sin. “We have sinned with our fathers, we have committed iniquity, we have done wickedly” (Psalm 106:6).

Without a law, how could there be a punishment. “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 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” (2 Nephi 9:25).

“The Gospel of Jesus Christ is founded on law, salutary, righteous, benevolent law, established or the salvation and the blessing of humanity. For every law given, there is a penalty for its infraction … The Savior himself declared that he came to fulfill the law, not to do away with it but with the law he brought the principle of merry to temper its enforcement, and to bring hope and encouragement to offenders for forgiveness through repentance.”[1]

With a law given, and punishment affixed, our conscience brings remorse when we sin.

“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 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).

“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).

“Consider sin as a spiritual wound that causes guilt or, as described by Alma to his son Corianton, ‘remorse of conscience.’ Guilt is to our spirit what pain is to our body—a warning of danger and a protection from additional damage. From the Atonement of the Savior flows the soothing salve that can heal our spiritual wounds and remove guilt. However, this salve can only be applied through the principles of faith in the Lord Jesus Christ, repentance, and consistent obedience. The results of sincere repentance are peace of conscience, comfort, and spiritual healing and renewal.”[2]

Alma uses the example of murder to make his point, He asks if there was no law, what would keep someone from committing murder? There is a law. “And he that killeth any man shall surely be put to death” (Leviticus 24:17).

“I say, thou shalt not kill; but he that killeth shall die” (D&C 42:19).

Without the law, we would not be afraid to sin.

Without a law, neither justice nor mercy would have a claim on us.

“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).

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[1] Untitled General Conference Talk, President Stephen L Richards, April 1954 General Conference.

[2] We Believe in Being Chaste, Elder David A. Bednar, April 2013 General Conference.

Alma 42:11-15

11 And now remember, my son, if it were not for the plan of redemption, (laying it aside) as soon as they were dead their souls were miserable, being cut off from the presence of the Lord.

12 And now, there was no means to reclaim men from this fallen state, which man had brought upon himself because of his own disobedience;

13 Therefore, according to justice, the plan of redemption could not be brought about, only on conditions of repentance of men in this probationary state, yea, this preparatory state; for except it were for these conditions, mercy could not take effect except it should destroy the work of justice. Now the work of justice could not be destroyed; if so, God would cease to be God.

14 And thus we see that all mankind were fallen, and they were in the grasp of justice; yea, the justice of God, which consigned them forever to be cut off from his presence.

15 And now, the plan of mercy could not be brought about except an atonement should be made; therefore 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. (Alma 42:11-28)

Without the plan of salvation, the dead would be cut off from the Lord’s presence. “And our spirits must have become like unto him, and we become devils, angels to a devil, to be shut out from the presence of our God, and to remain with the father of lies, in misery, like unto himself; yea, to that being who beguiled our first parents, who transformeth himself nigh unto an angel of light, and stirreth up the children of men unto secret combinations of murder and all manner of secret works of darkness” (2 Nephi 9:9).

There was no way to reclaim man from this fallen state. This fallen state was brought upon him because of his disobedience.

The only way there could be a plan of redemption is meeting the demands of justice. Only through repentance during our lives could mercy take effect, yet it would destroy the work of justice. The work of justice could not be destroyed. If it could, God would cease to be God.

“And if ye shall say there is no law, ye shall also say there is no sin. If ye shall say there is no sin, ye shall also say there is no righteousness. And if there be no righteousness there be no happiness. And if there be no righteousness nor happiness there be no punishment nor misery. And if these things are not there is no God. And if there is no God we are not, neither the earth; for there could have been no creation of things, neither to act nor to be acted upon; wherefore, all things must have vanished away” (2 Nephi 2:13).

“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.”[1]

“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).”[2]

Because of sin, we are fallen. “And since man had fallen he could not merit anything of himself; but the sufferings and death of Christ atone for their sins, through faith and repentance, and so forth; and that he breaketh the bands of death, that the grave shall have no victory, and that the sting of death should be swallowed up in the hopes of glory” (Alma 22:14).

We are in the grasp of justice. God’s justice requires the sinful person must be cut off from His presence. “For when we were in the flesh, the motions of sins [GR sufferings, afflictions], which were by the law, did work in our members to bring forth fruit unto death” (Romans 7:5).”[3]

“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).

“For we labor diligently to write, to persuade our children, and also our brethren, to believe in Christ, and to be reconciled to God; for we know that it is by grace that we are saved, after all we can do” (2 Nephi 25:23).

“We learn from the prophet Alma that we are subject to divine law, which all have transgressed in some respect, making us subject to the demands of justice. God’s justice is based upon divine laws, under which we receive what we deserve according to our disobedience or obedience to the law.

“Justice affords no forgiveness for transgressors but imposes penalties. None is exempt. After all we can do to repent, we are still subject to the demands of justice and its penalties, which we cannot satisfy.

“However, we learn from Alma of our Father’s plan of mercy, whereby the Son of God would atone for the sins of the world and ‘appease the demands of justice, that God might be a perfect, just God, and a merciful God also’ (Alma 42:15).

“The Savior’s vicarious sacrifice satisfies the justice of God. Therefore, God extends his mercy, whereby we may receive forgiveness of our personal transgressions through faith in the Redeemer, followed by obedience to the laws and ordinances of the gospel.”[4]

It is only through an atonement that mercy could be brought about. “O how great the goodness of our God, who prepareth a way for our escape from the grasp of this awful monster; yea, that monster, death and hell, which I call the death of the body, and also the death of the spirit” (2 Nephi 9:10).

God will atone for the sins of the world and bring about the plan of mercy. Mercy will satisfy the demands of justice.

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

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

“While Paul taught that men are justified by the blood of Christ, which will save them from wrath, Amulek explained the doctrine of justification by teaching that the intent of Jesus' sacrifice was to initiate a plan of mercy which would overpower justice and enable men to have faith and repent. The result of this, Amulek continued, is that mercy can satisfy justice and encircle the repentant person in the arms of safety (thus saving him from the wrath Paul mentioned), while be that exercises no faith unto repentance is exposed to the whole law of the demands of justice (Alma 34: 15-16; see Romans 5:9).

“While the apostle John spoke of Jesus as the propitiation for our sins, Alma defined propitiation by using the synonym appease: ‘And now, the plan of mercy could not be brought about except an atonement should be made; therefore 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’ (Alma 42:15; see 1 John 4:10).”[5]

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[1] Justice and Mercy, Bruce C. Hafen, Maxwell Institute website.

[2] Knocking Over Straw Gods, James McLachlan, FARMS Review of Books 12/2 (2000), 155.

[3] “For when we were in the flesh, the motions of sin, which were not according to the law, did work in our members to bring forth fruit unto death” (JST, Romans 7:5).

[4] Divine Forgiveness, Elder Ronald E. Poelman, October 1993 General Conference.

[5] The Book of Mormon, an Interpretive Guide to the New Testament, Dennis Largey, Maxwell Institute website.

Alma 42:7-10

7 And now, ye see by this that our first parents were cut off both temporally and spiritually from the presence of the Lord; and thus we see they became subjects to follow after their own will.

8 Now behold, it was not expedient that man should be reclaimed from this temporal death, for that would destroy the great plan of happiness.

9 Therefore, as the soul could never die, and the fall had brought upon all mankind a spiritual death as well as a temporal, that is, they were cut off from the presence of the Lord, it was expedient that mankind should be reclaimed from this spiritual death.

10 Therefore, as they had become carnal, sensual, and devilish, by nature, this probationary state became a state for them to prepare; it became a preparatory state” (Alma 42:7-10).

Alma continues to talk to Corianton about the Fall.

Because of the Fall, Adam and Eve were cutoff both spiritually and temporally from God’s presence.

“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).

“For as death hath passed upon all men, to fulfil the merciful plan of the great Creator, there must needs be a power of resurrection, and the resurrection must needs come unto man by reason of the fall; and the fall came by reason of transgression; and because man became fallen they were cut off from the presence of the Lord.

“ Wherefore, it must needs be an infinite atonement—save it should be an infinite atonement this corruption could not put on incorruption. Wherefore, the first judgment which came upon man must needs have remained to an endless duration. And if so, this flesh must have laid down to rot and to crumble to its mother earth, to rise no more…

“And our spirits must have become like unto him, and we become devils, angels to a devil, to be shut out from the presence of our God, and to remain with the father of lies, in misery, like unto himself; yea, to that being who beguiled our first parents, who transformeth himself nigh unto an angel of light, and stirreth up the children of men unto secret combinations of murder and all manner of secret works of darkness” ” (2 Nephi 9:6-7, 9).

“For behold, he surely must die that salvation may come; yea, it behooveth him and becometh expedient that he dieth, to bring to pass the resurrection of the dead, that thereby men may be brought into the presence of the Lord.

“Yea, behold, this death bringeth to pass the resurrection, and redeemeth all mankind from the first death—that spiritual death; for all mankind, by the fall of Adam being cut off from the presence of the Lord, are considered as dead, both as to things temporal and to things spiritual.

“But behold, the resurrection of Christ redeemeth mankind, yea, even all mankind, and bringeth them back into the presence of the Lord.

“Yea, and it bringeth to pass the condition of repentance, that whosoever repenteth the same is not hewn down and cast into the fire; but whosoever repenteth not is hewn down and cast into the fire; and there cometh upon them again a spiritual death, yea, a second death, for they are cut off again as to things pertaining to righteousness” (Helaman 14:15-18).

Having been cutoff, they had free agency to choose.

It was not possible we should be reclaimed from temporal death.

“And the Lord God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever:

“Therefore the Lord God sent him forth from the garden of Eden, to till the ground from whence he was taken.

“So he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life” (Genesis 3:22-24).

Should we have been reclaimed from death, it would have destroyed the plan of salvation.

“And now behold, if it were possible that our first parents could have gone forth and partaken of the tree of life they would have been forever miserable, having no preparatory state; and thus the plan of redemption would have been frustrated, and the word of God would have been void, taking none effect” (Alma 12:26).

“For it is expedient that an atonement should be made; for according to the great plan of the Eternal God there must be an atonement made, or else all mankind must unavoidably perish; yea, all are hardened; yea, all are fallen and are lost, and must perish except it be through the atonement which it is expedient should be made” (Alma 34:9).

“And now, behold, I say unto you: This is the plan of salvation unto all men, through the blood of mine Only Begotten, who shall come in the meridian of time” (Moses 6:62).

“Latter-day Saints believe that eons ago, God, in his infinite wisdom and never-ending mercy, formulated a plan whereby his children could experience a physical existence, including mortality, and then return to live in his presence in eternal felicity and glory. This plan, alternately called ‘the plan of salvation’ (Jarom 1:2; Alma 42:5; Moses 6:62), ‘the plan of redemption’ (Jacob 6:8; Alma 12:25; 42:11), and the ‘great plan of happiness’ (Alma 42:8), provided both the way and the means for everyone to receive salvation and gain eternal life. Eternal life is God’s greatest gift to his children (D&C 6:13), and the plan of salvation is his way of making it available to them. Although the term ‘plan of salvation’ is used repeatedly in latter-day scripture, it does not occur in the Bible, though the doctrines pertaining to it are discoverable in its pages.

“The Father is the author of the plan of salvation; Jesus Christ is its chief advocate; the Holy Spirit helps carry it out, communicating God’s will to men and helping them live properly.”[1]

“[L]atter-day revelation reveals that our Heavenly Father ordained a great plan of happiness for all of His spirit children who had kept their first estate. It embraced the prospect that we could one day become like our Father in Heaven and possess all of the attributes and rights He now enjoys. The Apostle Peter reminded the Saints that our Lord’s ‘divine power hath given unto us all things that pertain unto life and godliness,’ so that ‘by these ye might be partakers of the divine nature’ (2 Pet. 1:3–4). Peter’s statement may be considered bold, and we admit that it would take a lifetime, and more, to accomplish; nevertheless, his thoughts find resonance in the Savior’s charge, ‘Be ye therefore perfect, even as your Father which is in heaven is perfect’ (Matt. 5:48).”[2]

The soul could never die. The fall was a spiritual death. “And since man had fallen he could not merit anything of himself; but the sufferings and death of Christ atone for their sins, through faith and repentance, and so forth; and that he breaketh the bands of death, that the grave shall have no victory, and that the sting of death should be swallowed up in the hopes of glory…” (Alma 22:14).

“But by the transgression of these holy laws man became sensual and devilish, and became fallen man” (D&C 20:20).

“Wherefore, I, the Lord God, caused that he should be cast out from the Garden of Eden, from my presence, because of his transgression, wherein he became spiritually dead, which is the first death, even that same death which is the last death, which is spiritual, which shall be pronounced upon the wicked when I shall say: Depart, ye cursed” (D&C 29:41).

“And Adam and Eve, his wife, called upon the name of the Lord, and they heard the voice of the Lord from the way toward the Garden of Eden, speaking unto them, and they saw him not; for they were shut out from his presence” (Moses 5:4).

“For the wages of sin is death” (Romans 6:23).

Having been cut off, man has become carnal and sensual. “For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men” (1 Corinthians 3:3).

“For to be carnally minded is death” (Romans 8:6).

“O, my beloved brethren, remember … to be carnally-minded is death, and to be spiritually-minded is life eternal” (2 Nephi 9:39).

“For although a man may have many revelations, and have power to do many mighty works, yet if he boasts in his own strength, and sets at naught the counsels of God, and follows after the dictates of his own will and carnal desires, he must fall and incur the vengeance of a just God upon him” (D&C 3:4).

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

“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 [GR examined, tried, judged]” (1 Corinthians 2:14).

“But remember that he that persists in his own carnal nature, and goes on in the ways of sin and rebellion against God, remaineth in his fallen state and the devil hath all power over him. Therefore he is as though there was no redemption made, being an enemy to God; and also is the devil an enemy to God” (Mosiah 16:5).

Our state is a probationary state. “Wherefore, if ye have sought to do wickedly in the days of your probation, then ye are found unclean before the judgment-seat of God; and no unclean thing can dwell with God; wherefore, ye must be cast off forever” (1 Nephi 10:21).

“But wo unto him that has the law given, yea, that has all the commandments of God, like unto us, and that transgresseth them, and that wasteth the days of his probation, for awful is his state” (2 Nephi 9:27).

We are now in a preparatory state. “All men who live in this world, in this state of carnality, and who have not overcome the world, are themselves carnal and sensual and devilish by nature. That is the kind of inheritance that we have received as part of this mortality, and our object and end is to overcome the world and develop the kind of bodies, and the attributes and perfections, that will enable us to dwell with holy, pure, and exalted beings in the eternal world.”[3]

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[1] Plan of Salvation, Plan of Redemption, Gerald N. Lund, Maxwell Institute website.

[2] Our Father’s Plan, Elder Christoffel Golden Jr., October 2001General Conference.

[3] Overcome the World, Elder Bruce R. McConkie, April 1955 General Conference.

Alma 42:1-6

Chapter 42

Mortality is a probationary time to enable man to repent and serve God—The Fall brought temporal and spiritual death upon all mankind—Redemption comes through repentance—God Himself atones for the sins of the world—Mercy is for those who repent—All others are subject to God’s justice—Mercy comes because of the Atonement—Only the truly penitent are saved. About 74 B.C.

1 And now, my son, I perceive there is somewhat more which doth worry your mind, which ye cannot understand—which is concerning the justice of God in the punishment of the sinner; for ye do try to suppose that it is injustice that the sinner should be consigned to a state of misery.

2 Now behold, my son, I will explain this thing unto thee. For behold, after the Lord God sent our first parents forth from the garden of Eden, to till the ground, from whence they were taken—yea, he drew out the man, and he placed at the east end of the garden of Eden, cherubim, and a flaming sword which turned every way, to keep the tree of life—

3 Now, we see that the man had become as God, knowing good and evil; and lest he should put forth his hand, and take also of the tree of life, and eat and live forever, the Lord God placed cherubim and the flaming sword, that he should not partake of the fruit—

4 And thus we see, that there was a time granted unto man to repent, yea, a probationary time, a time to repent and serve God.

5 For behold, if Adam had put forth his hand immediately, and partaken of the tree of life, he would have lived forever, according to the word of God, having no space for repentance; yea, and also the word of God would have been void, and the great plan of salvation would have been frustrated.

6 But behold, it was appointed unto man to die—therefore, as they were cut off from the tree of life they should be cut off from the face of the earth—and man became lost forever, yea, they became fallen man. (Alma 42:1-6)

Alma continues speaking to Corianton.

He perceives he is worrying about things which he doesn’t understand. This concerns God’s justice in the punishment of the sinner. “Therefore ought ye not to tremble? For salvation cometh to none such; for the Lord hath redeemed none such; yea, neither can the Lord redeem such; for he cannot deny himself; for he cannot deny justice when it has its claim” (Mosiah 15:27).

“And according to the power of justice, for justice cannot be denied, ye must go away into that lake of fire and brimstone, whose flames are unquenchable, and whose smoke ascendeth up forever and ever, which lake of fire and brimstone is endless torment” (Jacob 6:10).

“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).

“For behold, there is a wo pronounced upon him who listeth to obey that spirit; for if he listeth to obey him, and remaineth and dieth in his sins, the same drinketh damnation to his own soul; for he receiveth for his wages an everlasting punishment, having transgressed the law of God contrary to his own knowledge” (Mosiah 2:33).

He believes it is unjust that the sinner must be sent to a state of misery. “But if our unrighteousness commend [GR recommend] the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man)” (Romans 3:5).[1]

Alma explain Adam and Eve were cast out of the Garden for eating the forbidden fruit.

“And the Lord God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever:

“Therefore the Lord God sent him forth from the garden of Eden, to till the ground from whence he was taken” (Genesis 3:22-23).

“Wherefore, I, the Lord God, caused that he should be cast out from the Garden of Eden, from my presence, because of his transgression, wherein he became spiritually dead, which is the first death, even that same death which is the last death, which is spiritual, which shall be pronounced upon the wicked when I shall say: Depart, ye cursed” (D&C 29:41).

They had to till the ground. “And now I ask, can ye say aught of yourselves? I answer you, Nay. Ye cannot say that ye are even as much as the dust of the earth; yet ye were created of the dust of the earth; but behold, it belongeth to him who created you” (Mosiah 2:25).

“What does the scripture mean, which saith that God placed cherubim and a flaming sword on the east of the garden of Eden, lest our first parents should enter and partake of the fruit of the tree of life, and live forever? And thus we see that there was no possible chance that they should live forever” (Alma 12:21).

“Alma’s son thought that death was unfair. In his remarkable sermon on repentance, Alma taught his son about death, saying: ‘Now behold, it was not expedient that man should be reclaimed from this temporal death, for that would destroy the great plan of happiness’ (Alma 42:8).

 

“Alma did not say that setting mortal death aside would merely delay or disturb the plan of happiness; he said it would destroy it.

“The words death and happiness are not close companions in mortality, but in the eternal sense they are essential to one another. Death is a mechanism of rescue. Our first parents left Eden lest they partake of the tree of life and live forever in their sins. The mortal death they brought upon themselves, and upon us, is our journey home.”[2] (emphasis in original)

If Adam had ate of the tree of life, he would have lived forever. God’s word would have been void. “And now behold, I say unto you that if it had been possible for Adam to have partaken of the fruit of the tree of life at that time, there would have been no death, and the word would have been void, making God a liar, for he said: If thou eat thou shalt surely die” (Alma 12:23).

We were cut off from the tree of life because it was appointed we die.

“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…

“Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam’s transgression, who is the figure [GR type, pattern] of him that was to come” (Romans 5:12, 14).

“For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord” (Romans 6:23).

6 But behold, it was appointed unto man to die—therefore, as they were cut off from the tree of life they should be cut off from the face of the earth—and man became lost forever, yea, they became fallen man.

Adam and Eve were cutoff from the tree of life. Man had become lost and fallen.

“Thus all mankind were lost; and behold, they would have been endlessly lost were it not that God redeemed his people from their lost and fallen state” (Mosiah 16:4).

“And now, my brethren, behold I say unto you, that if ye will harden your hearts ye shall not enter into the rest of the Lord; therefore your iniquity provoketh him that he sendeth down his wrath upon you as in the first provocation, yea, according to his word in the last provocation as well as the first, to the everlasting destruction of your souls; therefore, according to his word, unto the last death, as well as the first” (Alma 12:36).

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[1] “But if we remain in our unrighteousness and commend the righteousness of God, how dare we say, God is unrighteous who taketh vengeance? (I speak as a man who fears God)” (JST Romans 3:5).

[2] Funerals—A Time for Reverence, President Boyd K. Packer, October 1988 General Conference.

Alma 41:11-15

11 And now, my son, all men that are in a state of nature, or I would say, in a carnal state, are in the gall of bitterness and in the bonds of iniquity; they are without God in the world, and they have gone contrary to the nature of God; therefore, they are in a state contrary to the nature of happiness.

12 And now behold, is the meaning of the word restoration 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?

13 O, my son, this is not the case; but the meaning of the word restoration is 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.

14 Therefore, my son, see that you are merciful unto your brethren; deal justly, judge righteously, and do good continually; and if ye do all these things then shall ye receive your reward; yea, ye shall have mercy restored unto you again; ye shall have justice restored unto you again; ye shall have a righteous judgment restored unto you again; and ye shall have good rewarded unto you again.

15 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 41:11-15).

Alma finishes discussing the resurrection with Corianton.

All men are in a state of nature which is a carnal state. “For the natural man is an enemy to God, and has been from the fall of Adam, and will be, forever and ever, unless he yields to the enticings of the Holy Spirit, and putteth off the natural man and becometh a saint through the atonement of Christ the Lord, and becometh as a child, submissive, meek, humble, patient, full of love, willing to submit to all things which the Lord seeth fit to inflict upon him, even as a child doth submit to his father” (Mosiah 3:19).

“For to be carnally minded is death” (Romans 8:6).

“For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men” (1 Corinthians 3:3).

“But remember that he that persists in his own carnal nature, and goes on in the ways of sin and rebellion against God, remaineth in his fallen state and the devil hath all power over him. Therefore he is as though there was no redemption made, being an enemy to God; and also is the devil an enemy to God” (Mosiah 16:5).

They are in the gall of bitterness and bonds of iniquity.

“And there shall also be heard of wars, rumors of wars, and earthquakes in divers places.

“Yea, it shall come in a day when there shall be great pollutions upon the face of the earth; there shall be murders, and robbing, and lying, and deceivings, and whoredoms, and all manner of abominations; when there shall be many who will say, Do this, or do that, and it mattereth not, for the Lord will uphold such at the last day. But wo unto such, for they are in the gall of bitterness and in the bonds of iniquity” (Mormon 8:30-31).

“While [false teachers] promise them liberty, they themselves are the servants [GR slaves] of corruption: for of whom a man is overcome, of the same is he brought in bondage” (2 Peter 2:19).

They are without God in this world. “Yea, every knee shall bow, and every tongue confess before him. Yea, even at the last day, when all men shall stand to be judged of him, then shall they confess that he is God; then shall they confess, who live without God in the world, that the judgment of an everlasting punishment is just upon them; and they shall quake, and tremble, and shrink beneath the glance of his all-searching eye” (Mosiah 27:31).

They have gone contrary to God’s nature. They are in a state contrary to the nature of happiness.

“But behold, your days of probation are past; ye have procrastinated the day of your salvation until it is everlastingly too late, and your destruction is made sure; yea, for ye have sought all the days of your lives for that which ye could not obtain; and ye have sought for happiness in doing iniquity, which thing is contrary to the nature of that righteousness which is in our great and Eternal Head” (Helaman 13:38).

“So we see that, due to the fall, all men inherit a carnal nature, one that is completely aligned with the devil in his warfare against God. All men are an ‘enemy to God; and also is the devil an enemy to God’ (Mosiah 16:5). All men ‘subject themselves to the devil,’ and hence they all sin and thereby make themselves unworthy to enter the kingdom of God. As the brother of Jared said, ‘Because of the fall our natures have become evil continually’ (Ether 3:2).

“As strong as this doctrine may be, the Book of Mormon goes further still. Not only does the Book of Mormon teach that fallen man is incapable of doing all good, it also teaches that fallen man is incapable of doing any good”[1]

Alma asks, is the meaning of the word restoration 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” (Alma 41:12).

Alma explains restoration brings back evil for evil, carnal for carnal, devilish for devilish.

“Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand” (Daniel 12:10).

“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).

Good will be restored for what is good, righteous for what is righteous, just for what is just, and merciful for what is merciful.

Alma tells Corianton to be merciful to his brethren. Deal justly and judge righteously.

“Now these are the words which Jesus taught his disciples that they should say unto the people.

“Judge not unrighteously, that ye be not judged; but judge righteous judgment.” (JST Matthew 7:1-2).

“And now, verily, verily, I say unto thee, put your trust in that Spirit which leadeth to do good—yea, to do justly, to walk humbly, to judge righteously; and this is my Spirit” (D&C 11:12).

Do good continually. “And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ’s sake hath forgiven you” (Ephesians 4:32).

“Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world” (James 1:27).[2]

If he does these things, he will receive his reward. Mercy will be restored to him. He will have righteous judgement and have good rewarded to him once again.

“Verily there is a reward for the righteous: verily he is a God that judgeth in the earth” (Psalm 58:11).

“Then, my brethren, ye shall reap the rewards of your faith, and your diligence, and patience, and long-suffering, waiting for the tree to bring forth fruit unto you” (Alma 32:43).

“Fear not to do good, my sons, for whatsoever ye sow, that shall ye also reap; therefore, if ye sow good ye shall also reap good for your reward” (D&C 6:33).

“The merciful man doeth good to his own soul…” (Proverbs 11:17).

“Blessed are the merciful: for they shall obtain mercy” (Matthew 5:7).

Whatever he sends out will return to him and be restored. “Cast thy bread upon the waters: for thou shalt find it after many days” (Ecclesiastes 11:1). “[T]he word restoration more fully condemneth the sinner, and justifieth him not at all” (Alma 41:15).

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[1] Cry Redemption: The Plan of Redemption as Taught in the Book of Mormon, Corbin T. Volluz, Maxwell Institute website.

[2] “Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the vices of world” (JST James 1:27).

Alma 41:5-10

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.

9 And now behold, my son, do not risk one more offense against your God upon those points of doctrine, which ye have hitherto risked to commit sin.

10 Do not suppose, because it has been spoken concerning restoration, that ye shall be restored from sin to happiness. Behold, I say unto you, wickedness never was happiness. (Alma 41:5-15)

After teaching Corianton the fate of the wicked in the resurrection, Alma teaches him about the righteous.

The righteous will be raised to happiness according to their desire of good. “Happy is that people, that is in such a case: yea, happy is that people, whose God is the Lord” (Psalm 144:15).

“Where there is no vision, the people perish: but he that keepeth the law, happy is he” (Proverbs 29:18).

“I would desire that ye should consider on the blessed and happy state of those that keep the commandments of God. For behold, they are blessed in all things, both temporal and spiritual; and if they hold out faithful to the end they are received into heaven, that thereby they may dwell with God in a state of never-ending happiness. O remember, remember that these things are true; for the Lord God hath spoken it” (Mosiah 2:41).

The evil will be raised to evil according to their desires. His reward is evil.

“The Lord looks upon the light we have received, the desires of our hearts, and our actions, and when we repent and seek His forgiveness, He forgives. As we consider our own lives and the lives of our loved ones and acquaintances, we should be equally willing to forgive ourselves and others.”[1]

So, if the person desires righteousness throughout their life, they will be rewarded with righteousness.

 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.

The righteous are those who are redeemed. “These are they who shall come forth in the resurrection of the just” (D&C 76:65).

They are delivered from endless night and darkness. They are their own judges as to whether they are good or evil.

“And the Messiah cometh in the fulness of time, that he may redeem the children of men from the fall. And because that they are redeemed from the fall they have become free forever, knowing good from evil; to act for themselves and not to be acted upon, save it be by the punishment of the law at the great and last day, according to the commandments which God hath given” (2 Nephi 2:26).

“[W]hosoever will come may come and 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” (Alma 42:27).

“[W]hosoever 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).

“Now and every day in our mortal lives, He wants to sharpen our awareness, that we may become our own judges, as He calls us to a continuous process of repentance.

“After Alma had spoken about repentance and desires of righteousness until the end of life, he said, ‘They … are redeemed of the Lord; … for behold, they are their own judges.’  The Apostle Paul also explained “For if we would judge ourselves, we should not be judged.’ (1 Corinthians 11:31).

“It seems that we can only effectively go through the process of continuous repentance if we literally learn to become our own judges. We ourselves and the Lord are the only ones who really know us. We do not even know ourselves unless we have learned to walk the lonely and most challenging road toward self-honesty, as constantly prompted by the Spirit.”[2]

God’s decrees are final. “And if there were miracles wrought then, why has God ceased to be a God of miracles and yet be an unchangeable Being? And behold, I say unto you he changeth not; if so he would cease to be God; and he ceaseth not to be God, and is a God of miracles” (Mormon 9:19).

The path to salvation is prepared for those who will walk it. “And now, Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all his ways, and to love him, and to serve the Lord thy God with all thy heart and with all thy soul” (Deuteronomy 10:12).

“Lord, who shall abide in thy tabernacle? who shall dwell in thy holy hill?[3]

“He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart” (Psalm 15:1-2).

“Blessed are the undefiled in the way, who walk in the law of the Lord” (Psalm 119:1).

“If we live in the Spirit, let us also walk in the Spirit” (Galatians 5:25).

“He that saith he abideth in him ought himself also so to walk, even as he walked” (1 John 2:6).

He admonished Corianton to commit no more offenses against God on “those points of doctrine, which ye have hitherto risked to commit sin” (Alma 41:9).

“[T]hree Passover questions are found in the Bible. Traditionally, each of these questions was asked in turn by the sons and was answered by the father. In time, each of these questions came to be associated with a different type of son…

“[The second question was] ‘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. According to Jewish practice, he is to be told, in a manner that will ‘set his teeth on edge,’ that he will be punished for his own sins, and that, had he been in Egypt, he would not have been redeemed. 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).” (emphasis in original).[4]

10 Do not suppose, because it has been spoken concerning restoration, that ye shall be restored from sin to happiness. Behold, I say unto you, wickedness never was happiness.

Alma made sure Corianton understood the restoration was not where someone would be restored from sin to happiness. “Many sorrows shall be to the wicked; but he that trusteth in the Lord, mercy shall compass him about” (Psalm 32:10).

“There is no peace, saith my God, to the wicked” (Isaiah 57:21).

“[Y]our days of probation are past; ye have procrastinated the day of your salvation until it is everlastingly too late, and your destruction is made sure; yea, for ye have sought all the days of your lives for that which ye could not obtain; and ye have sought for happiness in doing iniquity, which thing is contrary to the nature of that righteousness which is in our great and Eternal Head” (Helaman 13:38).

“[W]ickedness never was happiness.”

“[W]e see that these promises have been verified to the people of Nephi; for it has been their quarrelings and their contentions, yea, their murderings, and their plunderings, their idolatry, their whoredoms, and their abominations, which were among themselves, which brought upon them their wars and their destructions” (Alma 50:21).

“And it came to pass that when I, Mormon, saw their lamentation and their mourning and their sorrow before the Lord, my heart did begin to rejoice within me, knowing the mercies and the long-suffering of the Lord, therefore supposing that he would be merciful unto them that they would again become a righteous people.

“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 2:12-13).

“You lived with your Heavenly Father in a premortal life. You were there with Him. Your spirit knows what it is like to live in celestial realms. You can never be truly happy in an uncelestial environment. You know too much. That is one of the reasons that for you, wickedness never can be happiness.”[5] (emphasis in original)

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[1] The Savior Wants to Forgive, Elder Craig A. Cardon, April 2013 General Conference.

[2] University for Eternal Life, Elder F. Enzio Busche, April 1989 General Conference.

[3] “Lord, who shall abide in thy tabernacle? who shall dwell in thy holy hill of Zion?” (JST Psalm 15:1).

[4] The Sons of the Passover, Gordon C. Thomasson, John W. Welch, Maxwell Institute website.

[5] Wherefore, Settle This in Your Hearts, Elder Larry W. Gibbons, October 2006 General Conference.