Alma 34:15-26

15  And thus he shall bring salvation to all those who shall believe on his name; this being the intent of this last sacrifice, to bring about the bowels of mercy, which overpowereth justice, and bringeth about means unto men that they may have faith unto repentance.

16  And thus mercy can satisfy the demands of justice, and encircles them in the arms of safety, while he that exercises no faith unto repentance is exposed to the whole law of the demands of justice; therefore only unto him that has faith unto repentance is brought about the great and eternal plan of redemption.

17  Therefore may God grant unto you, my brethren, that ye may begin to exercise your faith unto repentance, that ye begin to call upon his holy name, that he would have mercy upon you;

Alma 34:15-17 (Emphasis mine)

Amulek teaches the concepts of justice and mercy.  Through the atonement of Christ, salvation will be brought to those who believe in Him and his sacrifice, which is the core of mercy.  Mercy overcomes and satisfies the demands justice and salvation comes through faith and repentance. 

He continues explaining if you have no faith and refuse to repent, you must experience the demands of justice.  Only those who have faith and repent, you can receive redemption.

10  Many sorrows shall be to the wicked: but he that trusteth in the LORD, mercy shall compass him about.

Psalms 32:10 (Emphasis mine)

Eugene England explains how Amulek’s word help clarify the concept of the atonement.

“The point the Book of Mormon makes much more clearly than I find made in the Bible is this: To continue experiencing the atonement of Christ after we have received his grace, we must extend grace to others. Christ makes us into new creatures, into persons strong enough not to act contrary to what we know—that is, not to sin— if we will merely accept Christ's merciful, undeserved love; he gives us power to repent, the ‘means’ by which we can ‘have faith unto repentance’ (Alma 34:15). But if we then continue judging others, we will unconsciously judge ourselves. We must constantly give mercy to be able to accept it. We must never exact revenge, even in the name of perfect justice. We must not take vengeance, even upon ourselves, the sinners whom we inwardly know most certainly deserve it.” [1] (Emphasis mine)

Dennis Largey further explains:

“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 ‘he 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).” [2] (Emphasis mine)

Amulek uses Zenos’s teachings (see Alma 33:4-11) as the basis for his next comments.

18  Yea, cry unto him for mercy; for he is mighty to save.

19  Yea, humble yourselves, and continue in prayer unto him.

20  Cry unto him when ye are in your fields, yea, over all your flocks.

21  Cry unto him in your houses, yea, over all your household, both morning, mid–day, and evening.

22  Yea, cry unto him against the power of your enemies.

23  Yea, cry unto him against the devil, who is an enemy to all righteousness.

24  Cry unto him over the crops of your fields, that ye may prosper in them.

25  Cry over the flocks of your fields, that they may increase.

26  But this is not all; ye must pour out your souls in your closets, and your secret places, and in your wilderness.

Alma 34:18-26 (Emphasis mine)

Marilyn Arnold calls Chapter 34 on of the “most moving doctrinal chapters in the Book of Mormon..” 

“Certainly Alma 34 is one of the most moving doctrinal chapters in the Book of Mormon, and all forty-one verses are devoted to Amulek's sermon. Some might glance at verse 1 and assume this discourse to be merely a postscript to Alma's splendid sermon on faith and the word as a seed. Believe me, it is much more than that, and Mormon must have recognized that a summary would not do. We should never forget, either, that Amulek, a once-prominent and -prosperous man in the apostate city of Ammonihah, has given up everything for the gospel—home, family, friends, worldly possessions—to join the younger Alma on a mission to bring backsliders to faith and repentance.” [3] (Emphasis mine)

I’ll conclude with one last item from Sister Arnold’s lecture.

“I am grateful to Mormon for also including Amulek's words about prayer to these poor Zoramites who had been forbidden to worship in churches they helped build, and therefore apparently assumed they could no longer approach God. In what can only be described as poetry (at least by me), Amulek enjoins the outcast Zoramites to pray to the Lord wherever they are, whenever they can, over all aspects of their lives. And if they can't speak their prayers aloud, they should speak them silently. I won't cite the entire passage, but you remember that verse after verse begins with ‘Cry unto him,’ whether it be over crops, flocks, and household, or against enemies that threaten, or even the devil himself (see Alma 34:18–27).” [4] (Emphasis mine)

---

[1] A Second Witness for the Logos: The Book of Mormon and Contemporary Literary Criticism, Eugene England, Provo, Utah: Maxwell Institute, accessed December 7, 2011.

[2] The Book of Mormon, An Interpretive Guide to the New Testament, Dennis Largey, Provo, Utah: Maxwell Institute, accessed December 7, 2011.

[3] The Book of Mormon: Passport to Discipleship, Marilyn Arnold, Provo, Utah: Maxwell Institute, accessed December 7, 2011.

[4] Ibid.

Review of Alma(2)'s Epistle to Corianton

First, the background.

Alma(2) and his sons were on a mission preaching to the Zoramites.  At some point, Corianton left and became involved with a Lamanite prostitute (39:3).  This caused many problems for the missionary efforts of Alma(2) (39:11). 

Corianton was an arrogant, proud man who refused counsel and went his own way (39:2,10).  He was caught up in “vain and foolish things”  (39:11).  He had many questions because he had been caught up in foolish things (40:1, 42:1).  He was sweating the small stuff at the expense of what truly matters.  (40:5).

While Corianton is certainly called to repentance for his sins, the epistle is full of a father’s love for his wayward son.  I can’t help but believe that Alma(2) had a better understanding of Corianton then Corianton had of himself.  He was seeing his son taking the same road he travelled.  He wanted to stop Corianton and get him back on the correct path. 

Alma(2) gives many great and wonderful truths.  The list below highlights some of the important truths we learn...

• All souls are precious to God.  (39:17)
• There would be no resurrection until after Christ. (40:2)
• Afterdeath, the righteous enter a state of paradise. (40:12)
• The evil remain in a fearful state.  (40:13-14)
• “Wickedness never was happiness.” (41:10)
• We are restored to evil for evil, good for good.  (41:13)
• Our lives are the time to prepare to repent and serve God.  (42:4)
• Without the plan of redemption, we would but cut off from God.  (42:11)
• Justice claims those who violate God’s law.  (42:22)
• The atonement establishes the plan of mercy.  (42:15)
• Mercy claims those who repent and obey God through the atonement.  (42:23)

Alma(2) gives Corianton a wonderful promise, one that can apply to us today – ”… 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…” (41:14)

Alma(2)’s epistle to Corianton is one of the greatest found in the scriptures.  We learn many great and powerful truths about God and how He deals with man.  He is a fair and just God, who provided a way for us to return to His presence someday. 

But, what of Corianton?  After chapter 42, he is mentioned only twice.  The first of the two references state that…

 Yea, and there was continual peace among them, and exceedingly great prosperity in the church because of their heed and diligence which they gave unto the word of God, which was declared unto them by Helaman, and Shiblon, and Corianton, and Ammon and his brethren, yea, and by all those who had been ordained by the holy order of God, being baptized unto repentance, and sent forth to preach among the people.

Alma 49:30 (Emphasis mine)

The heading to chapter 49 tells us that this is around 72 B.C., two years after Alma(2)’s epistle.  It would appear that, over a period of two years, Corianton got his life in order, repented, and became worthy to preach the gospel once again. 

The final reference to Corianton…

And it came to pass in the thirty and ninth year of the reign of the judges, Shiblon died also, and Corianton had gone forth to the land northward in a ship, to carry forth provisions unto the people who had gone forth into that land.

Alma 63:10 (Emphasis mine)

Corianton then becomes lost .to history.

I have learned much as I’ve reviewed these scriptures.  I hope that my comments and observations have been helpful.

I want to express my firm belief and conviction that Alma(2)’s words were inspired of God.  God wanted us to have these great and wonderful truths today.  I know that if we repent and serve God fully, that we will be welcomed into His presence again.  I praise Alma(2) for giving us these powerful words and truths.

I’m not quite sure what I’ll look at next; my next post will be up no later than this weekend.

Alma 42:28-31

28  If he has desired to do evil, and has not repented in his days, behold, evil shall be done unto him, according to the restoration of God.
29  And now, my son, I desire that ye should let these things trouble you no more, and only let your sins trouble you, with that trouble which shall bring you down unto repentance.
30  O my son, I desire that ye should deny the justice of God no more.  Do not endeavor to excuse yourself in the least point because of your sins, by denying the justice of God; but do you let the justice of God, and his mercy, and his long-suffering have full sway in your heart; and let it bring you down to the dust in humility.
31  And now, O my son, ye are called of God to preach the word unto this people.  And now, my son, go thy way, declare the word with truth and soberness, that thou mayest bring souls unto repentance, that the great plan of mercy may have claim upon them.  And may God grant unto you even according to my words.  Amen.

Alma 42:28 - 31 (Emphasis mine)

Alma(2) emphasizes that if a person desires and chooses to do evil, that is what he will get in return.

Choice has been a major theme throughout Alma(2)'s epistle.  He emphasizes that God does not force man to be evil (nor righteous  for that matter).  We all have choices to make.  What we reap  is based on the choices we freely make throughout our lifetime.  The beauty of this is that a way has been provided to us to obtain mercy and return to the presence of God. 

Alma(2) concludes his epistle calling upon Corianton to repent, to cease to "deny the justice of God."  The time had come for Corianton to humble himself before God and to "let the justice of God, and his mercy .. have full sway in your heart..."  (v30).  Now was the time for him to repent of his sin.  

Alma(2) calls upon Corianton to continue his work, calling the people  to repentance so that the "plan of mercy may have claim upon them."  (v31)

Paul wrote:

8  For though I made you sorry with a letter, I do not repent, though I did repent: for I perceive that the same epistle hath made you sorry, though it were but for a season.
9  Now I rejoice, not that ye were made sorry, but that ye sorrowed to repentance: for ye were made sorry after a godly manner, that ye might receive damage by us in nothing.
10  For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death. 

2 Corinthians 7:8-10 (Emphasis mine)

Paul reinforces Alma(2)'s words about repentance.  We must humble ourselves before God.  But being sorry isn't enough.  We must have a "godly" sorrow.  

James wrote:

8  Draw nigh to God, and he will draw nigh to you.  Cleanse your hands, ye sinners; and purify your hearts, ye double minded.
9  Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness.
10 Humble yourselves in the sight of the Lord, and he shall lift you up.

James 4:8 - 10 (Emphasis mine)

Once again, we see the call to "humble ourselves in the sight of the Lord..."  (v 10)  To truly repent, we must feel the sorrow deep in our soul.  We must ache for this sins we have committed.  We must want to obtain the forgiveness and mercy of God with all our soul.  Again, just being sorry isn't enough.

How important is humility? The scriptures tell us:

8  He hath shewed thee, O man, what is good; and what doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?

Micah 6:8

7  But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:
8  And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.

Philippians 2:7 - 8

5  Likewise, ye younger, submit yourselves unto the elder.  Yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble.

1 Peter 5:5

(Emphasis in scriptures mine.)

Even the Son of God humbled himself.  In Peter's words, he was "clothed with humility."  What should that teach us?  

Talking about Christ's baptism, Nephi wrote:

5  And now, if the Lamb of God, he being holy, should have need to be baptized by water, to fulfil all righteousness, O then, how much more need have we, being unholy, to be baptized, yea, even by water!

2 Nephi 31:5 (Emphasis mine)

Paraphrasing Nephi, if the Lamb of God have need to humble himself, how much more need have we to humble ourselves?  

Through the atonement, we have the promise that, if we truly humble ourselves, feel great and deep sorrow for our sins, and ask forgiveness of God, we will be able to partake of the mercies offered to us by a merciful God.

It doesn't get any better than this.

Alma 42:24-27

24  For behold, justice exerciseth all his demands, and also mercy claimeth all which is her own; and thus, none but the truly penitent are saved.
25  What, do ye suppose that mercy can rob justice?  I say unto you, Nay; not one whit.  If so, God would cease to be God.
26  And thus God bringeth about his great and eternal purposes, which were prepared from the foundation of the world.  And thus cometh about the salvation and the redemption of men, and also their destruction and misery.

Alma 42:24-26 (Emphasis mine)

Alma 42:22-23 teaches us that, through the atonement of God, and through repentance, mercy can meet the demands of justice and we may be redeemed.

Alma(2) continues by telling us that while "mercy claimeth all which is her own" only the "truly penitent are saved.  Merely repenting is not enough.  We must be "truly penitent." (emphasis mine).  That does not mean that "mercy can rob justice ... Nay; not one whit."  The demands of justice must be met.  But they are met by God's "great and eternal purposes, which were prepared from the foundation of the world."  From the beginning, God prepared a way for man to obtain "salvation and the redemption of men..."  This was the way God prepared so that "mercy claimeth the penitent, and mercy cometh because of the atonement."  (v23) (Emphasis mine).

Peter wrote:

2  Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord,
3  According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue:
4  Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust.

2 Peter 1:2 - 4 (Emphasis mine)

We live in a corrupt world.  Sin is an every day part of our world,  Peter tells us that through the atonement, we are able to "[escape] the corruption that is in the world..." (v4) by and through the teachings of Christ that "pertain unto life and godliness..." (v3).

27  Therefore, O my son, whosoever 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 (Emphasis mine)

Alma(2) tells Corianton that we have a choice.  We can "partake of the living waters of life freely" or we can choose to not partake.  Whichever choice we make will be "restored unto [us] according to [our] deeds."  Whether we are saved and return to the presence of God because we accept the mercy God offers us through the atonement or whether we remain in our spiritual fallen state and face justice and become  eternally cut off from God is our choice.  God will not force us.  We can either partake of mercy  or face justice.  It's our choice.

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 (Emphasis mine)

Alma(2) painted a very bleak picture when he discussed the demands of justice.  The demands of justice must be met.  Were they not, then "God would cease to be God."  

But now, the rules have changed.  Alma(2) wrote that "there is a law given, and a punishment affixed, and a repentance granted; which repentance, mercy claimeth;"  Mercy now must be considered.  When man repents, and God grants forgiveness, mercy now makes its claim on the person.  Mercy can make its claim because "mercy cometh because of the atonement..."  

Because of the atonement, the demands of justice are met through mercy.  We can now, someday, be "...restored into his presence..."  Through the Fall, we suffered both a spiritual and physical death.  We were cut off from God.  Through the atonement, we can someday overcome the spiritual death and enter the presence of God.  And, physical death is also conquered.  This is done because "...the atonement bringeth to pass the resurrection of the dead..."  Death is conquered.  We will live again.  We can be restored back to the presence of God.

The Psalmist tells us that "But the mercy of the LORD is from everlasting to everlasting upon them that fear him..."  Psalms 103:17 (Emphasis mine).

Peter wrote...

"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,
4  To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you,

1 Peter 1:3 - 4 (Emphasis mine)

Alma(2) teaches us that God is a merciful God.  Through the atonement, God established mercy.  Mercy is able to meet the demands of justice.  And, it is possible to someday accept the inheritance that is "reserved in heaven for [us]..."

Alma 42:15-21

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 42:15 (Emphasis mine)

Alma(2) emphasized how the demands of justice must be met.  Now Alma(2) formally introduces the concept of mercy.  How is the plan of mercy to be brought about?  There must be an atonement. 

I'd like to look at the etymology of the word.  

According to the Online Etymology Dictionary,  atone comes from the "1550s, from adv. phrase atonen (c.1300) 'in accord,' lit. 'at one,' a contraction of at and one. It retains the older pronunciation of one. The phrase perhaps is modeled on L. adunare 'unite,' from ad- 'to, at' + unum "'ne.'"   So, atone comes from words meaning "at one" or "unite."  

Now, we move to atonement.  According to the Online Etymology Dictionary, atonement is from the "1510s, 'condition of being at one (with others)', from atone + -ment. Meaning 'reconciliation' (especially of sinners with God) is from 1520s."  

Further, according to the Oxford DIctionary, "1533 Q. Cath. Parr Erasm. Comm. Crede 162 To reconcile hymselfe and make an onement with god [sic].1599 Bp. Hall Sat. iii. vii. 69 Which never can be set at onement more.1555 Fardle Facions ii. xii. 298 The redempcion, reconciliacion, and at onement of mankinde with God the father.]"  (Quote accessed at The etymology of “Atonement”  (accessed 2/8/2011).

Through the atonement, we not only "unite" with God, but we reconcile our sins with God and are redeemed by God.  

Alma(2) tells us the "God himself anotneth" for our sins.  Because "God himself atoneth," the plan of mercy will "appease" the demands of justice.  The makes God a just and merciful God.

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 (Emphasis mine)

There had to be law.  Without law, there is no sin.   Without law, there is no punishment.  Without law, neither mercy nor justice could have claim upon us.  There had to be law for there to be an atonement. Neither justice nor mercy could make a claim upon us.  It was essential there be a law for the works of God to go forward.

The words of Paul.

7  What shall we say then?  Is the law sin?  God forbid.  Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet.
8  But sin, taking occasion by the commandment, wrought in me all manner of concupiscence.  For without the law sin was dead.

Romans 7:7 - 8  (Emphasis mine)

For there to be sin, justice, and mercy, there must be a law.  

Alma 42:12-14

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;

Alma 42:12

Alma(2) reviewed the Fall and the consequences that followed earlier.  Now, he makes it clear that there is no way that we can be reclaimed from the fall.  This is because "had brought [this] upon himself because of his own disobedience."  God did not force the Fall.  Adam and Eve were given choices, and they chose disobedience.  Their actions and their actions alone were responsible for the fall.

Paul wrote that "by [Adam] came death ... [for] as in Adam all die..."  (1 Corinthians 15:21 - 22 - emphasis mine).  (Yes, I know that there is more to those scriptures, but this is not the place I want to discuss the other parts of the two verses.)

Solomon described some consequences of man's disobedience.

12  And say, How have I hated instruction, and my heart despised reproof;
13  And have not obeyed the voice of my teachers, nor inclined mine ear to them that instructed me!

Proverbs 5:12 - 13 (emphasis mine)

Those who choose to be disobedient ignore the voice and instruction of the Lord and His teachers.  The word of the Lord no longer has a place in their lives.

Isaiah mentioned a result of this disobedience.

5  The earth also is defiled under the inhabitants thereof; because they have transgressed the laws, changed the ordinance, broken the everlasting covenant.

Isaiah 24:5 (emphasis mine)

Stephen bluntly told the Jews the consequences of their disobedience. 

51  Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye.
52  Which of the prophets have not your fathers persecuted?  and they have slain them which shewed before of the coming of the Just One; of whom ye have been now the betrayers and murderers:
53  Who have received the law by the disposition of angels, and have not kept it.

Acts 7:51 - 53 (emphasis mine)

These few examples point out how disobedient man had become.  Man defiled the law.  He did not listen to the voice of his teachers.  He persecuted and killed the prophets.  After receiving the law, he did not keep it.

Man's fallen condition brought much pain and suffering upon all.  And, after the Fall, there was no way to reclaim man.  Why?

Alma(2) continues...

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.

Alma 42:12-13

Alma(2) tells us that, because of the Fall, the demands of justice could not be destroyed.  There was no way that mercy could take effect.  

Alma(2) then makes a statement that has been misconstrued by the critics of the Book of Mormon.   "Now the work of justice could not be destroyed; if so, God would cease to be God."  Our critics claim we believe that "God [could] cease to be God."  They claim this shows how far away from their definition of "true" Christianity we are.  And,  they would be correct, save they take this statement out of context.  What is the correct context?

Remember the circumstances giving rise to this epistle.  Corianton has committed serious sin and harmed the work of the Lord.  There is evidence that he is remorseful and wants to obtain forgiveness, but is concerned about the words of the Lord.  Is there mercy?  Must justice always prevail? 

Alma(2) explains to his son that God pronounces his law.  If he were to ignore (if you will) his own law and the demands of justice, He would cease to be God.  Note, Alma(2) is saying that only if God ignores His words, would he cease to be God.  Alma(2) goes on to state that...

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.

 Alma 42:14 (emphasis mine)

So we see that, because of the fallen state of man, we were "in the grasp if justice; yea, the justice of God..."  And, Alma(2) writes that because of these demands, man would be cut off from the presence of God forever.  He makes very clear that the demands of justice will be met.  God will make no exception.   So, taking the entire context of Alma(2)'s words, it is clear that God will not violate His own commands, and the He will not cease to be God.  This is another example of having an opinion about the Book of Mormon even though you have not bothered to read it.