THE BOOK OF ALMA
THE soN OF ALMA
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 atoneth for the sins of the world—Mercy is for those who repent—All others are subject to God’s justice—Mercy cometh because of the atonement—Only the truly penitent are saved. [About 73 B.C.]
1 AND now, my son, [ Alma is nearing the end of his life is addressing his son Corianton. He has been doing so in the past few chapters and continues here. What do we know about Corianton? Alma's youngest son, Born around 74BC. Corianton had been with his father and others on a mission to preach to the Zoramites. However while he was there he took a liking to the harlot Isabel, and that lead him away from righteous desires. See Alma 39:3. ] I perceive [ Same way he started the last three chapters. Was this a spiritual prompting or could he just see that Corianton was just bothered by something? ] there is somewhat more which doth worry your mind, which ye cannot understand— [ Was it really that he did not understand or was it that he was trying to justify what he was doing and that rationalization or justification caused him a little turmoil? Just because we can justify something does not always set our mind at peace - Why? because we really know it is not right. ( Why can't we or shouldn't we - we love each other, I can be closer to God in the mountains on sunday, The Lord loves us all equally, there is really no right or wrong way of doing things there are just different choices, I am the master of my body so I should be the one who gets to decide, one time will not be that bad, I should try it so that I can know for myself the difference - then I can better teach others, I am an addict so I cannot quite cold turkey so it is ok for me just to cut back a little over time. ) ] which is concerning the justice of God in the punishment of the sinner; [ Remember Corianton did not understand the principals that Alma is going to address here. Alma addressed this before in chapter 41:12... when he spoke about restoration. so, he is trying to make sure that Corianton understands the principles. He thought he could sow his wild oats so to speak and then later be restored to righteousness. He thought that he could push his ability to do what he wanted to do as far as he could as long as he was able to justify it in some way. In the 3 previous chapters Alma has tried to explain "That wickedness never was happiness"; he had explained the meaning of the word restoration - which is evil for evil and good for good; lastly that no unclean thing can enter or inherit the kingdom of God; we are cast out to drink the dregs of the bitter cup. Corianton apparently had failed to understand or accept the unalterable fact that to be just, God must impartially mete out rewards or punishments in relation to his children’s obedience or disobedience to eternal gospel principles. It is not the nature of men and women in our sinful and fallen state to plead for justice upon ourselves, rather we plead for mercy. We don’t want to receive that which we justly deserve, but what we feel we are entitled too. Like Corianton, we prefer to focus on God’s love, compassion and mercy and ignore the fact that our Heavenly Father is a God of justice also. Corianton’s sin ranks next to denying the Holy Ghost and murder in its seriousness before God (Alma 39:5). Justice would demand dire consequences. What is one of the lies that Satan often uses? If he can get you to think that there is no real right and no real wrong then either way you choose is ok, so you cannot sin, and if there is no sin then there is no need for justice to take place - or judgement to be rendered. ] for ye do try to suppose [ What is it that Corianton is trying to formulate? You are trying to make what you want to be the case to be the case - to find a way to justify his desires. Just because you want something to be some way does not have any bearing on what it really is. Wanting for the sake of wanting does not sufficiently change a thing. And what does he want? He does not want to be responsible for what he does, he wants to do as he wishes and not be responsible to God's law. Is this not pretty common? Be careful before you cast that first stone, do you do this to a certain extent? We do anytime we have our favorite sin you know the one that we find a way to justify, so that we can continue to do it. We have found a way to justify it for ourselves. ] that it is injustice that the sinner should be consigned to a state of misery. [ How does one argue that God would never in the end really punish someone for eternity if he really loves us? God is just, the law is just, the plan is just - as such it must be answered to. The sinner may cry injustice but that does not change the law or the plan. In order for the plan to have any chance of working it must be consistent - meaning that the rules that govern it must be consistent, un-changing. Our part is to learn this and to understand how we might apply the laws of mercy toward the laws of justice. While we do not get to really hear Corianton's side of the argument we get the idea that it goes something like this - Surely God who has the power to decide, to do whatever he wants would like me to return to him. So therefore God should just extend as much mercy as he needs in order for that to happen, after all it is Gods plan any way. In essence - Mercy plays a role such that Justice is displaced in Judgement. ]
2 Now behold, [ Listen to me, take note. ] my son, [ Or I love you and that is why I tell you these things of which I know. It is not easy to tell you; but I must for I know them to be true. ] I will explain this thing unto thee. [ That it is justice that God should punish those who sin. It is like the child that comes to his parent and says so and so did X, and when I did X you punished me with Y, so if you are going to be fair then you need to punish so and so with Y - to be fair. The result is that if you want your parents(or government, or God to be fair) as you have suggested then, it would not be fair for you to get away with sin without punishment - correct? That if we have transgressed and become unclean that we cannot return to God. We need to keep these thoughts in mind as we work through the rest of this chapter.. We need to keep in mind that it is not the intent of God to just look for opportunities to punish us, no the plan is designed so there is punishment in order to instill change, but punishment is not the purpose just to make us hurt - we need to keep in mind that the whole purpose of what and why God does what he does is to get us on a path back to his presence. Alma will teach the doctrine of creation, fall, atonement - the plan of salvation. (see Alma 12)] For behold, after the Lord God sent our first parents forth from the garden of Eden, [ Adam and Eve were kicked out of the Garden of Eden Why? Now what had happened in the garden? Adam and Eve had transgressed the law and there was a consequences attached to that commandment. (see verse 7) ] to till the ground, [ What is the change noted here? That when they were in the garden they did not need to work for food, they did not need to till the ground, there were not thorns and briars - everything was provided. ] from whence they were taken—yea, he drew out the man, [ He removed Adam and Eve from the garden Why? To protect man - Because if he (Adam or Eve) were to partake of the tree of life they would live forever in that state. (vs3) ] and he placed at the east end of the garden of Eden, [ The Hebrew for east means "faceward or frontward"; thus, driving Adam from before his face is part of the continuing eastward movement(see Gen. 3:24). Something to understand about the 4 cardinal directions in prophetic language. Like numbers, it represents quality, not direction. Facing East is always the "correct" way to face. It is covenant-keeping. Example: the Garden was placed Eastward in Eden. Christ will come from the East when He comes again. The sun/son rises in the East. Because you face East, that is what is in your future. Thus, what is in the West is in your past. It is your history, your anchor. It is the words and the prophets. When you face East, the North is on your left hand. This is not a good place to be from. This is covenant-breaking. Israel was taken captive into the North countries, or the covenant-breaking countries of the world. And it is out of them that Israel must return. North is also the only direction in which, if you face it, you will never see the sun/son. The south shares the same word in Hebrew as "parched", probably because the world's largest desert lay to the south of Israel. Though it is sparsely populated, the peoples are cared for by the Lord. It is a land of "milk and honey". It is Egypt, a place of refuge. Abraham, Isaac, Jacob, even the Child Jesus sought refuge in the south in Egypt. But they did not stay there. It is the only direction which, if you face it, you will always see the sun/son, and view its highest point in the sky. ] cherubim, and a flaming sword which turned every way, [ Circled around the entire tree, Adam was guarded from the Tree of life which in essence meant that he could not live forever in his now sinful state. (vs3). Man also had to learn to make choices, he needed opposition to grow, much of this was simply not available in the garden. In the garden how would he ever know which herbicide to use to kill the thorns and weeds since there were none in the garden? haha ] to keep the tree of life—
3 Now, we see [ He is teaching us what we should have gotten out of what he has said. ] that the man had become as God, knowing good and evil; [ How had man become like God? or Man now has agency and knowledge. Knowledge of what is right and wrong and the using our agency is how we were provided the opportunity to grow. Without choice and knowledge there is no growth. ] and lest he [ Adam - man. ] should put forth his hand, [ Exercise his own agency. ] and take also of the tree of life, and eat and live forever, [ The result of partaking of the Tree Of Life is to live forever. It does not mean Eternal Life - the kind of life that God has, but that you will live forever. ] the Lord God [ Hebrew - Yahweh ( or Jehovah which means "to become" or "to exist") translated as Lord; Elohim translated as God ("the Gods") which together the words mean "He will cause Gods to be". ] placed cherubim [ The "im" means that cherub is plural or multiple. ] and the flaming sword, that he should not partake of the fruit— [ Or eternal monopoly - do not pass cherubim and the flaming sword. Yes God wants us to come back to him, but he wants us to come back to him having developed the character like his. So cherubim and the flaming sword will require you to do that. This might have felt like punishment to Adam as well; but really it was a protection. Partaking of the fruit of the Tree of Life after the fall would leave Adam and Eve eternally outside the presence of God, they would then live forever without death. In death the atonement is applied. What would Satan have tried to do next with Adam and Eve if the Cherubim and flaming sword were not placed there to guard the entrance to the Tree of Life? He would try to get them to eat from the Tree of Life. In order to keep Adam away, and maybe to keep Satan away, as well. How is it that some things that the Lord does to protect us we feel we are being delivered as punishment? ]
4 And thus we see, that there was a time granted [ Think of this in Temple context, as if you were respectively Adam or Eve. There is a time given to us; the hand that we are dealt. Often we cannot do much to extend it (To add cards to our hand) but we can do somethings to shorten it. Never the less there is a time. So what the implication is for us is that the plan was not set so as soon as we sinned we were punished; cut off and banished forever. No; we have a period of time; it is ours and what we do with it is up to us. ] unto man to repent, [ The Lord knew we would sin; that is a given and that is not the issue. He did not say a time to stay perfect; he said a time to repent. So what does that mean to us? It means that there is a time given when we are not in his presence to learn how to bend our mind and our desires to do his will. That is it. That is what the Savior did (D&C 19:19) and that is what is expected of us. ] yea, a probationary time, a time to repent[ This life; mortality. It's purpose is to learn to obey; and when we do not, the plan is provided that we learn to repent. To call upon God; upon the powers of heaven; to apply the plan for our own redemption and salvation. see also 2 Ne 33:9. So what then is the purpose of this life? Life is a probationary state, a time to prepare to meet God. Alma 12:21-29. Alma 42:5-7. There is time between the two trees. When do we partake of the tree of knowledge of Good and evil? At birth. So when do we have the opportunity to partake of the tree of life? It is at resurrection which means that it continues into the spirit world after death. Alma 42:4. We need to look very close at this period called our probationary state. God gave it to us to use as a time to change right? So if he gave us time to change then what does that suggest to you? That you can change? So how does that relate to us? Well I think that it means that we need to not be so hard on ourselves. We need to allow ourselves to change as well. after all God is providing a time for us to do so. So when we say things like there is no way that God will ever forgive me of what I have done, there is no way that anyone will ever want me after the things that I have done - believe me the list is pretty long and as a YSA Bishop I heard a lot of them. But I would answer who do you think is telling you that? I don't think that God really cares what you HAVE DONE, what I think that he cares about is WHAT ARE YOU DOING ABOUT WHAT YOU HAVE DONE. Our Heavenly Father created a plan that included a time to repent. He knows that the atonement works, so it is just up to use it and the rest really doesn't matter. God is concerned with our direction, The Savior with our restoration to being sanctified, They work together they are a team, we just need to join the team. Do we grant ourself a probationary period as God has provided for us or do we execute judgement on ourselves that all is lost, that there is no way back after we have sinned? Trust God. Along those same lines do we in a way take the probationary state away from other when we judge them harsly? ] and serve God. [ Note what follows repentance - to serve God, to do those things that he wants - to help him fulfill his purpose for us to bring to pass the immortality and eternal life of man. Maybe another way to state it is that there is a time to become like the Savior and learn to do the will of the Father no matter what the cost or what was asked of us. This is the real secret if we are to become like him. ]
5 For behold, if Adam [ Man or mankind – in the council in heaven we agreed using our agency to be bound by the consequences of any action of Adam who was to be our first parent – just as we are bound by any actions of any other of our parents – some are born into the church others are not… This agency applied to allowing Adam to make choice for which we would be bound, it also provided that our opportunity for an atonement was based on the Savior living a perfect life to which we were also bound. We also agreed that we would be bound by what happened with the Savior, that if he were able to complete his mission then we would have an atonement in place for us. We choose to believe that he could and would complete his mission. ] had put forth his hand immediately, [ So the Lord had to act immediately in order to prevent that from happening. sometimes the consequences of sin are immediate in order in a way to protect us. While to the sinner it may not seem that way. For example the Bishop will sometimes stop us from partaking of the sacrament or going to the temple - Why? To protect us from further sin - the sin of mocking God. And he will try to do so until the time comes that our hearts are right and our spirits are pure enough to return. Since the Lord has taught us that God cannot dwell in unholy places and so if we are unholy and we go to the temple then we in essence keep God from coming to visit his Holy house. ] and partaken of the tree of life, he would have lived forever, [ Adam would have lived forever. In that state would he would have remained in the state in which he was when he partook of the fruit of the tree of life - in this case it was a state of sin as no atonement for sin had been applied. In what state? vs 2 they would have been out of the Garden (separated from the presence of God ) without the possibility of physical death, but in a state of spiritual death, which through death brought the resurrection. It is through death that the Savior has claim on our lives through the atonement. So without death then there could be no resurrection. Without the resurrection no redemption. ] according to the word of God, [ What was the word of God? God commanded that those who partook of the fruit of the tree of life would live forever. ] having no space for repentance; [ Space or a quantity of time; also, the interval between two points of time; So there would be no time for man to repent. ] yea, and also the word of God would have been void, and the great plan of salvation would have been frustrated. [ The plan would have been frustrated because man would have had no way to get back to God. No way to learn to be like him; no way to progress, no way to die; no way for the atonement to be applied, no space and time in order to repent. see vs 15. ]
6 But behold, it [ The plan of God. ] was appointed [ Fixed; set; established; decreed; ordained; constituted; allotted. Again it may look like death is a punishment to some but not to those who understand the plan. ] unto man to die— [ Man is now mortal. ] therefore, as they were cut off from the tree of life [ Cutting them off was a form of protection for them, so they could not partake of the fruit and live forever in their sins. ] they should be cut off from the face of the earth [ Experience physical death. ] —and man became lost forever, [ Lost in the sense that they were not in Heavenly Fathers presence; hence all that they had in the garden was gone (consequences of their actions), man was also lost as to how he would need to find direction going forward, he would need to learn to live so that he could rely on the spirit - it was much harder. ] yea, they [ Adam and Eve. ] became fallen man. [ Because they could die. ]
7 And now, ye see [ Or Alma is trying to make sure that Corianton understands and is stopping to emphasize to make sure that Corianton understands. ] by this that our first parents were cut off both temporally and spiritually from the presence of the Lord; [ The direct result of disobeying the command. Remember that Corianton had previously been taught that no unclean thing could remain in God's presence. So he is using Adam and Eve as an example as proof so to speak. The spiritual death is the seperation from the presence of God the Father - they were removed from his presence where they had previously walked and talked with God. The temporal death is the seperation of body from spirit which in Adams case was some 930 years later just as the Lord had promised. Here we are cut off but later in vs 23 we can see that through the resurrection we can be brought back to his presence. ] and thus we see they became subjects to follow after their own will. [ If we really ponder this verse we see that it is telling us that because we are no longer in the presence of God (temporally or spiritually), we have the power to follow after our own will. It was probably a requirement that we be separated from the presence of God in order to follow after our own will. So what does that imply? If we are in Gods presence we loose any ability to exercise agency since the power of God is so strong? "When Adam and Eve received the first commandment, they were in a transitional state, no longer in the spirit world but with physical bodies not yet subject to death and not yet capable of procreation. They could not fulfill the Father’s first commandment without transgressing the barrier between the bliss of the Garden of Eden and the terrible trials and wonderful opportunities of mortal life.
For reasons that have not been revealed, this transition, or “fall,” could not happen without a transgression—an exercise of moral agency amounting to a willful breaking of a law (see Moses 6:59). This would be a planned offense, a formality to serve an eternal purpose. The Prophet Lehi explained that “if Adam had not transgressed he would not have fallen” (2 Ne. 2:22), but would have remained in the same state in which he was created." "THE GREAT PLAN OF HAPPINESS" - DALLIN H. OAKS Oct 1993 ]
8 Now behold, it was not expedient that man should be reclaimed from this temporal death, [ It was not important that man be placed back in a position were he was able to partake again of the tree of life and live forever. Symbolic that when we make a mistake and after we repent we are not taken back to the place in life that we were at before the mistake, we were not placed back on the game board at the same place again to start from there again, but rather we keep moving forward, growing and learning but time is still moving on. ] for that would destroy the great plan of happiness. [ We are not allowed to partake of the Tree of Life at least not yet. If Adam had done so he would have lived forever in a place without God forever and there would have been no happiness in the plan. We have to experience a physical death—we cannot live forever. That's why even children who are whole can die. ]
9 Therefore, as the soul could never die, [ Or the spirit is eternal ] 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. [ Specifically the first spiritual death where man is removed from the presence of God for the second spiritual death see Hela. 14:18 ]
10 Therefore, as they had become carnal, [ Lustful; libidinous; given to sensual indulgence. Pertaining to flesh; fleshly; sensual; opposed to spiritual; as carnal pleasure.] sensual, [ Devoted to the gratification of sense; given to the indulgence of the appetites; ] and devilish, [ Excessive; enormous; in a vulgar and ludicrous sense; diabolical; mischievous; malicious; ] by nature, [ This happened not because of Satan, but because they were removed from the presence of God. Because there is evil all around us, and because of the “natural man,” sin conceives in the hearts of everyone born on earth. It is not put there by Satan. It is put there by our own body's appetites, desires, and passions, and our choices to act on them. It is our own agency that will condemn or exalt us! It is not by compulsion. (See D&C 93:31) Joseph observed: “that Satan was generally blamed for the evils which we did, but if he was the cause of all our wickedness, men could not be condemned. The devil could not compel mankind to do evil; all was voluntary. . .God would not exert any compulsory means, and the devil could not; ...” (see TPJS p 187). ] this probationary state [ Or preparatory state. The period of time allocated to a man for the proving of ones character; specifically to Adam and Eve the time between being cast out of the garden and death; to each of us it is the time we live on earth. “The main purpose of earth life is to allow our spirits, which existed before the world was, to be united with our bodies for a time of great opportunity in mortality. The association of the two together has given us the privilege of growing, developing, and maturing as only we can with spirit and body united. With our bodies, we pass through a certain amount of trial in what is termed a probationary state of our existence. This is a time of learning and testing to prove ourselves worthy of eternal opportunities. It is all part of a divine plan our Father has for His children” (in Conference Report, Apr. 1989, 16; or Ensign, May 1989, 13–14) L. Tom Perry. ] became a state for them to prepare; [ For what? To meet God again. If we do not obtain a certain level of commonality with God while we are here then we will not want to be in his presence in the next life as it will just not be comfortable for us. ] it became a preparatory state.
11 And now remember, my son, if it were not for the plan of redemption, [ It is called the plan of redemption because it will redeem man from both physical and spiritual death for the eternities. ] (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, [ Or there was no way for Adam (men) to accomplish this on their own. ] which man had brought upon himself because of his own disobedience; [ Which is done by man exercising his own agency. ]
13 Therefore, according to justice, [ The justice required by the law: which is that no unclean thing can dwell in the presence of God or his kingdom. ] the plan of redemption could not be brought about, only on conditions of repentance of men in this probationary state, [ This is telling us that the process of changing our character has to begin in this life, in this probationary state, which includes the spirit world; the place where we get to prepare to meet God; otherwise, why do we do work for the dead? The reason why men need this probationary state - Mercy could not take effect unless man was put into this probationary state out of God's presence. If men sin in God's presence then there is no Mercy as anything against His will would be a conscious and entirely willful act of rebellion, as was the case with the War in Heaven, so Justice has full sway and Mercy has little or no purchase. But, with man dwelling out of God's presence - in mortality, the opportunity for Mercy is available as man is left to himself to choose between good and evil, and when he does wrong a time is available to repent. Therefore we are in a state of learning, if we make a mistake we have time to repent or not. It is up to us. Justice and Mercy are intimately connected. When we begin to truly understand these concepts, Justice has his demands and the Mercy of Christ cannot rob Justice, or God would cease to be God. The Justice of God is that ‘no unclean thing can be in His presence’. Not because He doesn’t want us there, God has done all in His power, word, and plan to get us there with His same glory to be able to endure His presence and glory. If we cannot endure or are unworthy, we “shrink” from His presence. God does not cast us out we cast ourselves out. We don’t sin against God, we, by our agency, reject the greater happiness and glory, we sin against ourselves, our potential, our exaltation. The Justice of God is that no unclean thing can be in his presence with a confidence that will wax strong unless we have exercised ‘faith unto repentance’ character change. Do you begin to see why we are here on earth? What we are learning? ] yea, this preparatory state; for except it were for these conditions, [ The conditions of character change. Mercy cannot then work unless one is exercising faith unto repentance by changing their character, which brings forth his mercy through His Atonement. ] mercy [ Which is that God gives us the time to change our character. ] could not take effect except [ Or else. ] it should destroy the work of justice. [ That no unclean thing can dwell with God, or reside in his kingdom. ] Now the work of justice [ Which is the law that no unclean thing can enter in or dwell in or with God. ] could not be destroyed; [ Even by mercy. ] if so, God would cease to be God. [ This is the foundational law, ETERNAL LAW #2: Mercy cannot rob justice or God would cease to be God. The way that mercy is activated is through character change which allows the atonement to be applied, which then allows us to continue to develop the character that God has. This is telling us that even God is bound by laws that are even greater than He is, and Justice is one of those laws. God would cease to be God if he were surrounded by those who were unrighteous, he would just be one of them, which is not God. ]
14 And thus we see that all mankind were fallen, [ In essence they became subjects to follow after their own wills ( which were does that get us? ), being removed from the presence of God it left mankind to act for themselves according to whatever they chose. The separation resulted in greater agency. ] and they were in the grasp of justice; [ Or the eternal law was applied to them that no unclean thing can dwell in the presence of God. ] yea, the justice of God, which consigned them forever to be cut off from his presence. [ Or the condition (the application of the laws of justice: 1) That mercy cannot rob justice; and 2) that no unclean thing can dwell with God). So enforcement of that law is Justice, which is accomplished when man is removed from the presence of God forever. But, wait - there is another solution which is part of God's plan. He knew all of this when he created His plan and he prepared a way for us. ]
15 And now, the plan of mercy could not be brought about except an atonement should be made; [ Mercy is the time required for the individual to develop the kind of character God has, it is what makes God -God. So mercy will act over time in order for you to satisfy the demands of justice, or a time when you have developed the character that makes God God, if you have exercised faith unto repentance, which is the change of your character. Russell M. Nelson said: “In the English language, the components are at-one-meant, suggesting that a person is at one with another. Other languages employ words that connote either expiation or reconciliation. Expiation means ‘to atone for.’ Reconciliation comes from Latin roots re, meaning ‘again’; con, meaning ‘with’; and sella, meaning ‘seat.’ Reconciliation, therefore, literally means ‘to sit again with.’…In Hebrew, the basic word for atonement is kaphar, a verb that means ‘to cover’ or ‘to forgive.’ Closely related is the Aramaic and Arabic word kafat, meaning ‘a close embrace’—no doubt related to the Egyptian ritual embrace….While the words atone or atonement, in any of their forms, appear only once in the King James translation of the New Testament, they appear 35 times in the Book of Mormon. As another testament of Jesus Christ, it sheds precious light on His Atonement.” (Ensign, Nov. 1996, pp.34-5 as taken from Latter-day Commentary on the Book of Mormon compiled by K. Douglas Bassett, p. 85)) "Each of us lives on a kind of spiritual credit. One day the account will be closed, a settlement demanded. However casually we may view it now, when that day comes and the foreclosure is imminent, we will look around in restless agony for someone, anyone, to help us. "And, by eternal law, mercy cannot be extended save there be one who is both willing and able to assume our debt and pay the price and arrange the terms for our redemption. "Unless there is a mediator, unless we have a friend, the full weight of justice untempered, unsympathetic, must, positively must fall on us. The full recompense for every transgression, however minor or however deep, will be exacted from us to the uttermost farthing. "But know this: Truth, glorious truth, proclaims there is such a Mediator. "'For there is one God, and one mediator between God and men, the man Christ Jesus.' (1 Tim. 2:5.) "'Through Him mercy can be fully extended to each of us without offending the eternal law of justice. "This truth is the very root of Christian doctrine. . . . "The extension of mercy will not be automatic. It will be through covenant with Him. It will be on His terms, His generous terms, which include, as an absolute essential, baptism by immersion for the remission of sins. "All mankind can be protected by the law of justice, and at once each of us individually may be extended the redeeming and healing blessing of mercy" (in Conference Report, Apr. 1977, 80; or Ensign, May 1977, 55–56) President Boyd K.Packer. ] therefore God himself atoneth for the sins of the world, to bring about the plan of mercy, to appease the demands of justice, [ That no unclean thing can dwell in the presence of God. ] that God might be a perfect, just God, and a merciful God also. [ Because he has to be both. The demands of justice separate us from God and from our physical body. But because of the atonement and resurrection, with God himself atoning for the sins of the world, the plan of Mercy is actuated, allowing God to be both just and merciful consistently. ]
16 Now, repentance could not come unto men except there were a punishment, [ "repentance" - the process of changing character. Or because the law of justice is also in play here someone must pay. Through true repentance the sinner has to feel remorse which is part of their punishment; sometimes the sinner looses some of their blessing (not partaking of the sacrament or temple, or being able to pay tithes or serve) The rest of the punishment the savior took upon his head. What is the purpose of punishment?"punishment" - a consequence. Or if you could go into the presence of God without repentance then why would you bother to repent? Well if there were no punishment; and if everything remained the same after we sinned; if we did not loose some things that we valued, if life was permitted to go on the same without some kind of suffering on our part then what would make us not just keep sinning? Life would be the same for us whether we sinned or not. To punishment not reason to change our behavior. So God has placed a punishment in place to get us to understand and to help us to change.] which [ This punishment. ] also was eternal as the life of the soul should be, [ Elder Dallin H. Oaks stated: "According to eternal law, the consequences that follow from the justice of God are severe and permanent. When a commandment is broken, a commensurate penalty is imposed. This happens automatically"( "Sins, Crimes, and Atonement," An address given to CES religious educators, 7 February 1992, p 1). see also Alma 42:22] affixed opposite to the plan of happiness, which was as eternal also as the life of the soul. [ Repentance does not work unless there is a punishment or consequence. ]
17 Now, how could a man repent except he should sin? [ Repent - change his character. Men only need to repent if they have sinned; So if we work this paragraph backwards it might read: we will be separated from God(the punishment) because there is a law that no unclean thing can dwell with God. Because there is sin and man will naturally sin, so therefore man must learn to repent(change his character) in order for the punishment not to be applied in his behalf. ] How could he sin if there was no law? [ Without law (commandments) there would be no sin. But because there is law there is sin. Now let’s summarize: see also 2 Ne. 2:11-16.
1. If personal responsibility for the consequences of our choices is removed, then laws don't matter.
2. If laws don't matter, then the law is destroyed and it does not matter what choices we make.
3. If it does not matter what choices we make, it does not matter if we make any choice at all.
4. If it does not matter if we choose to do anything, it does not matter if we can't make choices.
5. If we can't make choices, we have lost our freedom to choose. In other words, if any choice leads to the same consequence, there is no real choice to begin with-- hence the freedom to choose is destroyed. Being saved in sin sounds great but ultimately destroys freedom thus destroying God's honor, thus destroying God's power. ] How could there be a law save there was a punishment? [ Justice is required for mercy. Justice is required for repentance, accountability which was exactly what Satan was trying to do away with, so that there would be no need for Savior, which would then place Satan above the Savior. If there was a law (commandment) then there needs to be a consequence (punishment) for breaking that law otherwise it is really not a law but a suggestion - right? Many times before a child does something (especially teenagers) they ask what happens if I don't do as you requested... ]
1. If personal responsibility for the consequences of our choices is removed, then laws don't matter.
2. If laws don't matter, then the law is destroyed and it does not matter what choices we make.
3. If it does not matter what choices we make, it does not matter if we make any choice at all.
4. If it does not matter if we choose to do anything, it does not matter if we can't make choices.
5. If we can't make choices, we have lost our freedom to choose. In other words, if any choice leads to the same consequence, there is no real choice to begin with-- hence the freedom to choose is destroyed. Being saved in sin sounds great but ultimately destroys freedom thus destroying God's honor, thus destroying God's power. ] How could there be a law save there was a punishment? [ Justice is required for mercy. Justice is required for repentance, accountability which was exactly what Satan was trying to do away with, so that there would be no need for Savior, which would then place Satan above the Savior. If there was a law (commandment) then there needs to be a consequence (punishment) for breaking that law otherwise it is really not a law but a suggestion - right? Many times before a child does something (especially teenagers) they ask what happens if I don't do as you requested... ]
18 Now, there was a punishment affixed, [ Man must be separated from God if he sins and there is no atonement for those sins. ] and a just law given, [ That no unclean things can dwell in the presence of God. ] which brought remorse of conscience unto man. [ If the consequence is not sever enough to cause us to change our behavior or cause remorse in our behavior then there is no consequence, no law and no sin. President Kimball said: "If there is no pain and suffering for the errors, then there can be no repentance". The road to forgiveness is through repentance, and the road to repentance is through suffering, and that road must be kept open. Otherwise, the transgressions will invade and finally absorb again.” What is the level of your sorrow? If no penalties are assessed, if no punishment is required, if no deprivation is expected, then what would induce the average transgressor to change his ways? Alma's intent is to establish that for there to be Mercy there must be some opposite case for Mercy to extract the individual from, namely punishment. If Mercy rescues an individual from punishment, then there must be some punishment inflicted by Justice. Thus, by implication, Mercy requires Justice be present so they are complimentary. If they are complimentary then there must be something differentiating the two, and that is repentance. We typically think of the Law, we equate it with punishment as it is held up as a standard we fail to keep (hence Paul's statements that the Law is sin, cf. Rom. 7). However, Alma presents the Law as necessary for Mercy. If it weren't for the Law, we would not be able to obtain Mercy. Alma's view is a much more balanced one and if we internalized it we would have a much different view towards the commandments in general. We would see them as a means of obtaining Mercy rather than as things we cannot live up to and are therefore condemned by. " “How wonderful that God should endow us with this sensitive yet strong guide we call a conscience! someone has aptly remarked that ‘conscience is a celestial spark which God has put into every man for the purpose of saving his soul.’ Certainly it is the instrument which awakens the soul to consciousness of sin, spurs a person to make up his mind to adjust, to convict himself of the transgression without soft-pedaling or minimizing the error, to be willing to face facts, meet the issue and pay necessary penalties—and until the person is in this frame of mind he has not begun to repent. To be sorry is an approach, to abandon the act of error is a beginning, but until one’s conscience has been sufficiently stirred to cause him to move in the matter, so long as there are excuses and rationalizations, one has hardly begun his approach to forgiveness. This is what Alma meant in telling his son Corianton that ‘none but the truly penitent are saved.’ (Al. 42:24.)” (The Miracle of Forgiveness [1969], 152).]
19 Now, if there was no law given— if a man murdered he should die— [ Capital punishment. ] 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. [ So why does the Lord give us laws then? If we are afraid of the consequences, the punishment for sin we tend to do what we are supposed to do. We develop the character that God has, which is what he is really trying to do with us. Without that we would be less likely to obey. You cannot have a law without a consequence or a punishment. Without a punishment, repentance does not exist. ]
21 And if there was no law given, [ The reason why God has to give laws. So that we will know what he expects - if he did not we could not sin or be held to any kind of justice - without a law. ] if men sinned what could justice do, [ There would of coarse be no justice. It would be like playing a game without rules. You could never win - but then you could never really lose. Without laws there is no standard to hold men to.] or mercy either, [ There would not be any need for mercy because no one would be subject to any laws. ] for they [ Each of the entities; justice or mercy. ] would have no claim upon the creature?
22 But there is a law given, and a punishment affixed, and a repentance granted; [ Time in this life and in the spirit world. There is light at the end of the tunnel. But don't take it for granted. ] which repentance, [ If there is a change of character. ] , mercy claimeth; [ The law of mercy will be applied, as a result mercy lays claim on the individual. ] otherwise, justice claimeth the creature [ The very nature and glory of God. That no unclean thing can live in the presence of God. Without the claim of mercy, through repentance and the atonement - well one is left to the law of justice(you reap what you sow). ] and executeth the law, [ That no unclean thing can dwell in the presence of God. ] and the law inflicteth the punishment; [ That man who is with sin must be cast out of Gods presence. ] if not so, [ If this were not true, if this was not an ETERNAL LAW. ] the works of justice would be destroyed, and God would cease to be God. [ This is one of the ETERNAL LAWS that mercy cannot rob justice or God would cease to be God. And mercy would cease also. Because God cannot turn off or dial down, or deny his Glory just because he loves us. If the consequences (punishments) are not severe enough to change behavior (cause someone to repent) then there are no consequences. And without consequences and a change of character, Mercy would have no claim on the creature, and if this were no so then the works of justice would be destroyed and God would cease to be God. Elder Neal A. Maxwell said “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 Nephi 9:14–15; Alma 5:15–19; 12:3–14; 42:23–26, 30)” (in Conference Report, Apr. 2000, 92; or Ensign, May 2000, 74). In other words God could no longer be God if he had to keep changing the plan; keep perfecting the plan - but that is not the case he set the plan forward it was perfect and he has no reason to change it because it is perfect. He knew everything when he created the plan he took all the contingencies into account and put the plan into place. ]
23 But God ceaseth not to be God, [ There is a difference between Grace and Mercy. Grace is a free gift from God. When Adam fell he introduced physical death and spiritual death (separation from God). Those are the two elements of Adam's fall. Grace takes care of both of those types of death. Everyone is going to be resurrected and everyone will be brought back to the presence of God because the fall of Adam has been taken care of by Christ. By Grace everyone is redeemed from the fall of Adam; everyone is going to be brought back to the presence of God. But...in order to remain in the presence of God, and have our confidence “wax strong in the presence of God,” we have to exercise faith in Christ and in His atonement (D&C 121:45). This is where Mercy steps in as Amulek teaches in Alma 34:15-17. What mercy does is satisfy the demands of justice and gives us the time to develop the character that makes God, God. Mercy comes because of the atonement, and if we exercise our faith in Christ and His atonement unto repentance, mercy then steps in to give us the time to develop the character that make God God. When we develop that character, God remembers our sins no more. God lives in an environment where the past, present, and future are continually manifest before Him, and if God can't remember those sins any more, they don't exist! (See D&C 58:42) If sin does not exist, then justice has no claim. ] and mercy claimeth the penitent, [ Those who change their character. ] and mercy cometh because of the atonement; [ Mercy is allowed because the savior already paid the price; hence he can grant mercy to whomever he chooses. We will all need to have mercy applied as there is really nothing we can do except express to God how sorry we are, and try to make restitution. But beyond that the rest is falls under the law of mercy. Alma is trying to teach Corianton not only that he must plead for mercy but that it is also part of the plan that it will be given under the law of true repentance. This gives us all hope after we have sinned. ] and the atonement bringeth to pass the resurrection of the dead; [ hence the atonement is far more than just repentance. Through Adam's transgression man was removed from God's presence and the perfection of man (through the atonement) will bring man back into God's presence. Implying that in the Fall there was some organic defect or change to man which rendered him less capable of perceiving spiritual things, and that flaw will be corrected through the resurrection. Suggesting that Adam and Eve's flesh bodies prior to the Fall were similar to, if not the same as, a resurrected body. ] and the resurrection of the dead bringeth back men into the presence of God; [ Presence in the sense that we are in the same place as God for a period of time as we see so that we can be judged. ] and thus they are restored [ Restored from the fall. Brought back to a similar condition - or the body and the soul reunited together. At this point they will have a perfect body and a spirit(character) according to what they have chosen for that character. ] into his presence, to be judged according to their works, [ The character that they have developed. ] according to the law [ That no unclean thing can dwell in the presence of God. ] and justice. [ His nature that he has to be the same yesterday, today, and forever. ] [ (Alma 34:9-10; Mormon 9:3-5). ]
24 For behold, justice exerciseth all his demands, and also mercy claimeth all which is her own; [ "her own" - or those who are working to change their character, those who are working to have the laws of the atonement applied in their life. Together your Savior who atoned, your bishop who is here to guide you, and you yourself, will work you through the repentance process; until you are clean again. Worthy to enter the temple. And, when you are---and I promise you that if you will follow the guidance here, you will or can someday be; then when you walk through the doors of the temple and look up at the words “Holiness To The Lord,” you will be as worthy as every other worthy person who enters the temple to perform sacred ordinances. There is no such thing as “damaged goods” in the Celestial Kingdom.
Therefore: Do not live your life in guilt. Once you have completely repented, and are worthy to enter the temple. Let the Savior do His job. He is the one who atoned. Your sins are in His care now. Do not try to do His job by living in guilt. Accept His atonement completely, gratefully, and then do what He has asked by changing your character. ] and thus, none but the truly penitent are saved. [ From the separation from God. ]
25 What, do ye suppose that mercy can rob justice? [ One day I was reading Alma 42 from the perspective of one who was trying to come back from sin. See what I could learn from these teachings looking from a different point of view than the one that Corianton had. I thought, sometimes we need to look at this from the opposite side as well. Not only can mercy not rob justice; but neither will justice be allowed to rob those who have properly applied for mercy through the repentance process. So yes there is hope for those who sin. ] I say unto you, Nay; not one whit. If so, God would cease to be God. [ We need to remember those words. We put our eternal lives in great jeopardy when we choose not to fully repent. ]
26 And thus God bringeth about his great and eternal purposes, which were prepared from the foundation of the world. [ Why was it prepared so early in the process? Because God knew that if there was not such a plan that very few (those who died before the age of accountability, those who were born without the ability to sin...) of us would make it back to his presence. ] And thus cometh about the salvation and the redemption of men, and also their destruction and misery.
27 Therefore, O my son, whosoever will come may come and partake of the waters of life freely ; [ Suggesting the same tree of life which Adam was initially excluded from when he was cast out of the Garden, as referenced in v. 2-3. Compare 1 Ne. 11:25 where the tree of life is equated with a river of life. ] 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. [ Justice embodies the principle of restoration. ]
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, [ Which takes us back to verse 1; Corianton thought that he could do as he wanted and then at the end just claim grace to save him from his sins. His dad makes sure that he understands that is not the case. ] and only let your sins trouble you, with that trouble which shall bring you down unto repentance. [ So let that knowledge bring you to the point that you do repent and if you will do so that you can be forgiven. Alma encourages Corianton to not let himself be bothered by doctrinal matters anymore, but instead focus on his own sins]
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; [ or in other words stop trying to change the doctrine to excuse your sins instead go humble yourself ] 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. [ You have a work to do; you are born and know better for the work and assignment see Alma 13. He is saying in essence quit trying to justify the things that you are doing; justification will do you no good. Go preach that which you have been taught and I suppose really know in your heart. ] 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.