My Three Sons
For those of us who can remember the 60s, you may recall an American TV sitcom named “My Three Sons”, the story of a widower father raising his three sons. The TV show ran for over a decade, one of the longest running live-action TV sitcoms on record.
Well, you might title Alma chapters 36 to 42, “My Three Sons.” Last week, we read chapters 36 and 37, which contain Alma’s advice to his son Helaman. In one of the greatest examples of chiasmus in the world literature, he recounted for his son the story of his conversion and then charged his son with keeping the plates and other sacred records. We also read chapter 38, in which Alma gave sage advice to his son Shiblon and praised him for his steadiness and patience, even when being stoned by the wicked Zoramites.
But Alma and his wife have three sons (of which we are aware). This week, we read four chapters containing Alma’s correction and doctrinal teachings to his third son, Corianton. He has more to say to Corianton than to the other sons. It may have been a little uncomfortable for Corianton, but we are the beneficiaries of his discomfort because there is some of the best and most profound doctrine in all the scriptures in these chapters.
The Book of Mormon video of Alma counseling his sons is really good! There isn’t a lot of action – no fights or chases – but the actor portraying Alma does a great job of being firm and gentle, especially with Corianton, who is proud and a little standoffish at first but eventually melts into tears and becomes humble and teachable. His questions, perceived by his father, provide the subjects for chapters 40-42 and create a profound teaching opportunity for Alma and learning opportunity for Corianton and for us. Alma begins and ends each “interview” with an embrace for each individual son. He is a great example of a loving father. Here is the link for the video: https://www.churchofjesuschrist.org/study/video/alma-36-42/2020-03-0900-alma-counsels-his-sons-alma-36-42-1080p. The portion with Corianton begins at 9:20 minutes.
Like father, like son, like grandson
It’s interesting and quite ironic that we have a succession of three rebellious, wicked young men in three consecutive generations of the same Nephite family. Alma the Elder was a priest in the court of wicked king Noah. He himself was guilt of many sins, but was converted by the powerful testimony and teachings of the prophet Abinadi. Alma may have been Abinadi’s only convert. Alma the Younger, like his father, was a wicked young man in his youth. In response to the prayer of his father, an angel (Abinadi?) appeared to him and his cohorts, the sons of Mosiah, and called them to repentance. Now Alma the Younger has a rebellious son, Corianton, also guilty of serious transgression, in his case while serving as a missionary among the Zoramites. When he counsels Corianton about repentance, Alma knows whereof he speaks. He’s been on both sides of the fence and has been through the repentance process. No one is better prepared to help Corianton than his father. Just as no one was better prepared to help Alma than his father before him.
Both of these fathers are reminders of the loving kindness and concern of our own Heavenly Father for each of His children, ourselves included. Despite our mistakes, He loves us dearly, is patient but firm with us and is always there, with His Son, to welcome us home. He is like the father in the parable of the Prodigal Son who watches for his wayward son a long way off and welcomes us home despite our wanderings and mistakes. We return to Him with a ring on our finger and a robe on our shoulders. We return as sons and daughters, not as servants, to a feast of the fatted calf. And it is all made possible by the sacrifice of His beloved Son.
Resources for these chapters
As before, we are blessed with some rich resources to aid us in our study of these chapters. I’ll give you the links now, so, if you have time, you can pursue these as well. Then I can refer to them as appropriate later on.
Tyler Griffin and Taylor Halverson have an excellent lesson (as always) on these four chapters. We hear the tender account from Taylor of his wife’s struggle with hearing loss and how it led her to a testimony of the resurrection. It was a very personal but touching story to share. Tyler continues his excellent teaching style about repentance, life after death, resurrection, the atonement of Christ, etc. Here is the link for the YouTube lesson: https://youtu.be/3xMw2gf660s
The Notes by John Welch are especially good for these chapters. He has interesting insights into Alma’s style in teaching Corianton, different from his style in teaching Helaman and Shiblon. Not be be outdone by Helaman, Welch finds chiastic parallelism in Alma’s words to Corianton. A real treasure in his notes is the .pdf of a painting by Minerva Teichert, a well-known LDS artist. It is entitled “The Seduction of Corianton.” I’ve never seen the painting before. It’s worth going to his notes just to see the painting. He also has some profound insights into justice and mercy. Here is the link: https://archive.bookofmormoncentral.org/sites/default/files/archive-files/pdf/welch/2020-07-25/alma_39-42_formatted.pdf
The excellent four-volume Doctrinal Commentary on the Book of Mormon by Robert Millet and Joseph McConkie has many insightful comments about these chapters. Sorry, I can’t give you a link to the books. They aren’t online. You can have your own copies (digital or print), if you want, from DeseretBook.com. I’ll give you some of the best quotes in the endnotes.
Ok, let’s get started.
Alma Chapter 39
Seriousness of sexual transgression
Alma doesn’t “beat around the bush” with his son Corianton. He gets right to the issue. This is what I have against thee; thou didst go on unto boasting in thy strength and thy wisdom.
And this is not all, my son. Thou didst do that which was grievous unto me; for thou didst forsake the ministry, and did go over into the land of Siron among the borders of the Lamanites, after the harlot Isabel.Yea, she did steal away the hearts of many; but this was no excuse for thee, my son. Thou shouldst have tended to the ministry wherewith thou wast entrusted.
Alma, though loving and gentle, is very direct with Corianton. Alma is actually “wearing three hats” as he speaks to his son. He is Corianton’s father, his priesthood leader (the high priest) and was his “mission president” while they were on a mission together to the Zoramites. Corianton is guilty of three major transgressions – pride/boasting, fornication and deserting his ministry as a missionary. What’s worse is that, when they [the Zoramites] saw your conduct they would not believe in my words. So Corianton’s actions not only hurt himself but many Zoramites who might otherwise have been touched by the words of his father.
When I was a young missionary in the 60s, a missionary who was guilty of fornication as a full-time missionary would be sent home and almost certainly excommunicated. The handling of such cases is a little more gentle by priesthood leaders today, but sexual transgression is still considered to be a “serious sin.” And a transgression of this magnitude is even more significant when the member involved holds a position of trust (such as that of full time missionary) or a prominent church position. If you want to learn more about the current guidelines for priesthood leaders in these matters, the General Handbook that discusses these guidelines is now open to anyone interested. Here is a link to this section in the current General Handbook. https://www.churchofjesuschrist.org/study/manual/general-handbook/32-repentance-and-membership-councils
Alma teaches his son Corianton the seriousness of his transgression with some pretty frank language. For someone in Corianton’s position as a called and set apart full-time missionary, sexual transgressions of the kind of which he is guilty are an abomination in the sight of the Lord; yea, most abominable above all sins save it be the shedding of innocent blood or denying the Holy Ghost.
Not all sins are of the same magnitude. Alma explains to Corianton, if ye deny the Holy Ghost when it once has had place in you, and ye know that ye deny it, behold, this is a sin which is unpardonable. Denying the Holy Ghost, when we have had an undeniable witness of the divinity of Jesus Christ, appears to place us beyond the reach of the atonement and hence is “unpardonable.” See the endnote by Millet and McConkie.[1]
The next two categories of sin both involve issues of how God’s spirit children get into this life and how they get out. Our Father in Heaven is very concerned with both processes. Our Father has reserved for Himself the right to decide when our mortal probation is complete. For anyone to prematurely terminate the mortal probation of another by willfully taking their life is a serious violation of God’s law and hence it is not easy for him to obtain forgiveness.[2]
Our loving Father has established strict protections around the process by which physical bodies are prepared in this life as the earthly temples of His spirit children. He has made it clear how this is to occur. We further declare that God has commanded that the sacred powers of procreation are to be employed only between man and woman, lawfully wedded as husband and wife. (The Family Proclamation) Any other use of the sacred power of procreation (or anything like unto it) is an offense to our Father in Heaven and strikes at the very center of who He is and what makes Him God. Hence, these things are an abomination in the sight of the Lord. I discussed in some detail reasons for sexual purity when discussing Jacob chapter 2 in blog post #28 last March. I told there the “Superman story”. If you missed it, here is the link. https://dadsblog.boyerfamilybookofmormonstudyclass.org/2020/03/28-march-9-15-jacob-1-4.html.
The Superman story could be especially helpful in teaching youth the importance of sexual purity.
It is important to make it clear that sexual transgression, though very serious in the sight of God, is a forgivable sin. Corianton is a case in point. He will go on to repent and serve faithfully in the Church. (See Alma 49:30) Many who have made similar mistakes, especially in their youth, have repented and have gratefully gone on to have all the opportunities in this life that might have been theirs without their transgression.
On the other hand, it is important, especially for young people, to understand that a pattern of repeated serious transgression will postpone and possibly even prevent the opportunity to them to serve as a missionary and will definitely affect the possibility and timing of their being endowed and/or sealed in the temple. “Planned repentance”, i.e. willfully sinning with the intent to “clean it up” at some later date to serve a mission or have a temple sealing is an offense to the Lord and violates the spirit of repentance on which forgiveness through His atonement is based. Similarly, casual repentance, so-called “taking care of it with the bishop”, like getting your teeth cleaned or the oil changed in your car, is also an offense to the repentance process and the atonement of Jesus Christ which makes it possible. Such persons in either frame of mind would do well to heed the counsel of Alma to his son to remember that ye cannot hide your crimes from God; … I would that ye should repent and forsake your sins, and go no more after the lusts of your eyes, but cross yourself in all these things; for except ye do this ye can in nowise inherit the kingdom of God.
Corianton’s struggles with false doctrine
In addition to his sexual transgression, Corianton appears to be struggling with some serious doctrinal errors. These may have contributed to his vulnerability to the enticements of Isabel, the harlot of Siron. Corianton must have been influenced by the philosophies of apostates in Zarahemla and in Antionum (the land of the Zoramites). We know that both Nehor and Korihor preached in Zarahemla and the last place Korihor lived was in Antionum. We learned about their apostate religion in Alma chapter 31. These doctrinal questions/errors will be the subjects of Alma’s teachings in Chapters 40-42. But first Alma deals with perhaps the most important heresies of both Nehor and Korihor, the belief that no one can know of things before they happen and that there will be no Christ.
Alma addresses these issues directly with his son in Chapter 39 by sharing with Corianton his testimony that Christ will come. I would say somewhat unto you concerning the coming of Christ. Behold, I say unto you, that it is he that surely shall come to take away the sins of the world; yea, he cometh to declare glad tidings of salvation unto his people. The coming of Christ and His atonement are foundational to the doctrinal truths that will follow in the next three chapters, indeed to all doctrinal truths.
Alma Chapter 40
How to change behavior
It seems ironic that some of the most profound and deep doctrinal teachings in the Book of Mormon come in sermons by prophets speaking to the most unlikely of audiences. For instance, some of the best teachings about pre-earthly existence, the priesthood and the prophet Melchizedek come from Alma’s words to the wicked people in Ammonihah. And now, some of the most profound teachings on the afterlife, resurrection and restoration come in Alma’s teachings to Corianton. You might wonder why he didn’t spend more time talking with him about his behavior when with the Zoramites. Perhaps he did and we just don’t have it in the record. But more likely, Alma knew that teaching him correct doctrine would go farther to improve his behavior than talking about behavior. The classic statement on this point comes from Elder Packer, True doctrine, understood, changes attitudes and behavior. The study of the doctrines of the gospel will improve behavior quicker than a study of behavior will improve behavior. (https://www.churchofjesuschrist.org/study/general-conference/2004/04/do-not-fear) So, we are going to get some wonderful, “true doctrine.”
My son … I perceive
Alma begins each of the next three chapters with similar remarkable statements, My son … I perceive. Using the gift of discernment to which any parent is entitled, if they live worthy of and ask for it, when counseling their children and to which he is entitled as the priesthood leader of the Church, Alma understands through the Spirit the doctrinal struggles of his son, Corianton.
In chapter 40, he begins, My son, … I perceive that thy mind is worried concerning the resurrection of the dead.
In chapter 41, Alma begins, My son, I have somewhat to say concerning the restoration … And I perceive that thy mind has been worried also concerning this thing.
Finally, in chapter 42, he begins, My son, I perceive there is somewhat more which doth worry your mind, … which is concerning the justice of God
First of all, it’s great that Alma begins each chapter with “My son…” Hopefully, Corianton feels loved and respected by his father. Remember the true saying, “People don’t care how much you know until they know how much you care.” Alma cares deeply for his son. Surely, Corianton feels that.
Second, Alma uses the word “perceive” in all three chapters. He must be a very observant father, a good listener, prayerful over his family and is responsive to the promptings of the Spirit. What a good model for each of us who are parents and grandparents!
What do we know about life after death?
I’ve mentioned in previous blog posts/emails about the 21-day Book of Mormon challenge in the UK and Europe in September 2018, while we were serving in England and Wales as missionaries. Each day of the challenge we were asked a different question to be answered from a passage in the Book of Mormon. Each day also had an appropriate quote from a general authority. Rather than a verse-by-verse commentary on this chapter, I’d like to share with you and edited version of what I wrote in response to the question, “What do we know about life after death?” The reference was Alma 40:4-14. First, here is the accompanying quote from President Hinckley. Mortality is but a stepping-stone to a more glorious existence in the future. The sorrow of death is softened with the promise of the Resurrection. There would be no Christmas if there were no Easter. Gordon B. Hinckley - The Things of Which I Know, April 2007
Jacob, brother of Nephi, exclaimed "O how great the plan of our God!" (2 Nephi 9:13) Our Father in His wisdom and goodness established a plan before this world was created by which all of His children, who were willing and made certain correct choices, "could obtain a physical body and gain earthly experience to progress toward perfection and ultimately realize their divine destiny as heirs of eternal life." (The Family: A Proclamation to the World) This plan has been called by a number of different names, most often the Plan of Salvation. Understanding this plan answers three great questions of life - Where do we come from? Why are we here? Where are we going?
Our understanding of the Plan of Salvation through the scriptures, especially the Book of Mormon and the Doctrine and Covenants, and the words of modern prophets teaches us that we lived with our Heavenly Parents before we came to this life. "All human beings - male and female - are created in the image of God. Each is a beloved spirit son or daughter of heavenly parents, and, as such, each has a divine nature and destiny." (Family Proclamation) It is obvious that the "image of God" is pleural, male and female, or how could God's daughters be created in the image of God? The "image of God" is the dual image of an exalted resurrected man and an exalted resurrected woman joined together by priesthood power in eternal marriage.
Those spirits of God who kept their First Estate, i.e. accepted the Plan of the Father and valiantly followed His Son, were allowed to move forward by being born into mortality in this life. In this Second Estate, we receive a physical body and have the opportunity to exercise our agency to learn again to follow the Plan and be valiant in sustaining the Savior.
Our death in this world is our birth into the world of spirits. Though we leave our physical body here in the grave, our spirit, the real son or daughter of God who we have been since spirit birth, continues to live and moves on into the world of spirits. Our understanding is that the spirit world is on this earth for the spirits who had their mortal existence here. (See Discourses of Brigham Young, p 376). In the spirit world we continue to be the same people we are here as mortals and are in a position to repent and move forward, even without our physical bodies. Spirits who have accepted the Gospel of Jesus Christ and received the ordinances of salvation (either in life on earth or by proxy in the spirit world) will be in a state of light and joy known as paradise. This is equivalent to the "heaven" of the sectarian Christian churches. Those spirits who did not accept the gospel or receive the ordinances of salvation in this life, will go to spirit prison, equivalent to the "hell" of other Christian churches. These spirits will have the opportunity to hear the gospel in the spirit world. If they exercise their agency to accept the gospel and receive the ordinances of salvation by proxy, then they can move forward from spirit prison to spirit paradise.
At the end of the Second Estate (which includes earth life and life in the world of spirits), we are resurrected with a body consistent with the glory we are to receive. We are judged and sent to one of the kingdoms of glory, depending on our valiance in keeping covenants and our loyalty to the Savior. Our goal is to be exalted in the Celestial Kingdom of God. Eventually, that kingdom will be located on this earth when the earth becomes celestialized after the Millennium. Until the earth is exalted, resurrected beings must live on another celestialized sphere.
I don't completely understand the "geography" of God's kingdoms, but here is how I see their relationships to each other. Our premortal existence is in the celestial sphere where God lives, known as the Residence of God. We lived there with our Heavenly Parents and with our premortal brothers and sisters who were also waiting their time to come to earth, including Jesus Christ, Satan and all of the spirit children of our Heavenly Parents assigned to this earth. Our mortal life is on the planet earth, a sphere orbiting our sun. The spirit world appears to also be on this earth, though we can't see the spirit world or the spirits that inhabit it. But that doesn’t mean that it isn’t here. All spirit is matter, but it is more fine or pure, and can only be discerned by purer eyes. (D&C 131:7) Our final exaltation will (hopefully) be in a celestial sphere, which will initially probably be to return to the Residence of God but to eventually come to live on this earth in its celestialized, resurrected state.
The spirits of all men, … are taken home to that God who gave them life
This understanding of the "geography" of God's creations raises a problem, at least in my mind, with verse 11 which states that, The spirits of all men, whether they be good or evil, are taken home to that God who gave them life. In my understanding, God lives in a celestial sphere and the spirit world is on this earth. So, I don't think the Father or the Savior dwells in the spirit world, though either can obviously visit it from time to time, as Christ did in the 3 days between his crucifixion and resurrection. I know that people have described in "near-death" experiences seeing a person of light who met them when they entered the world of spirits. It's lovely to think that that person is the Savior, but I'm not sure it is. There is an excellent discussion of this point in Millet & McConkie's Doctrinal Commentary on the Book of Mormon.[3] These authors quote Brigham Young, Orson Pratt, George Q. Cannon and Heber C. Kimball all stating essentially that we don't immediately go into the presence of God when we die but that we are "in the presence of our Father and God in the sense that we are prepared to see, hear and understand spiritual things."
Eventually, after resurrection and judgment, if we are found worthy, we will be exalted in the Celestial Kingdom and live with our Father and Mother and other celestial beings. We will have truly come home!
I join with Jacob in exclaiming, "O how great the plan of our God!" What a marvelous, complete, merciful plan! What a generous, wise and merciful God! What a wonderful plan of redemption and exaltation! Praise be to His holy Name!
Chester, UK
9 Sept 2018
Time only is measured unto men
Alma makes a remarkable statement in the middle of this remarkable chapter: All is as one day with God, and time only is measured unto men. What is a day? The revolution of the earth on its axis in 24 hours? A 1000 years? (One day is with the Lord as a thousand years, and a thousand years as one day. 2 Peter 3:8)
Our Father in Heaven and the Savior, Jesus Christ, as resurrected, immortal, exalted beings live in eternity. Time is not measured to them. For beings living in eternity, all time is “now.” We live in linear time. The moment that just passed is forever gone and the moment ahead is always in the future. But eternal beings live in circular (or spherical) time. (God’s course is one eternal round, D&C 3:2.)
Einstein postulated (and it has since been proven) that time is relative to one’s speed. The faster one moves, the slower is the passage of time. Time can also be bent by gravity. (Remember the great movie Interstellar?)
Alma was way ahead of his “time” in what he said to Corianton about time.[4]
First Resurrection
Alma makes a statement about the First Resurrection which may be confusing. There is a first resurrection, a resurrection of all those who have been, or who are, or who shall be, down to the resurrection of Christ from the dead. This sounds like all who have lived and died before Christ were resurrected with Him. That’s not exactly true, as we learn from modern prophets and apostles.
Here is a good summary of the first and second resurrections and their divisions into “morning” and “afternoon” by Elder McConkie. This is found in Doctrines of the Gospel Student Manual. Here is the link: https://www.churchofjesuschrist.org/study/manual/doctrines-of-the-gospel-student-manual/32-resurrection-and-judgment?lang=eng
Two great resurrections await the inhabitants of the earth: one is the first resurrection, the resurrection of life, the resurrection of the just; the other is the second resurrection, the resurrection of damnation, the resurrection of the unjust. (John 5:28–29; Rev. 20; D. & C. 76.) But even within these two separate resurrections, there is an order in which the dead will come forth. Those being resurrected with celestial bodies, whose destiny is to inherit a celestial kingdom, will come forth in the morning of the first resurrection. …
‘And after this another angel shall sound, which is the second trump; and then cometh the redemption of those who are Christ’s at his coming; who have received their part in that prison which is prepared for them, that they might receive the gospel, and be judged according to men in the flesh.’ (D. & C. 88:99.) This is the afternoon of the first resurrection; it takes place after our Lord has ushered in the millennium. Those coming forth at that time do so with terrestrial bodies and are thus destined to inherit a terrestrial glory in eternity. (D. & C. 76:71–80.)
At the end of the millennium, the second resurrection begins. In the forepart of this resurrection of the unjust those destined to come forth will be ‘the spirits of men who are to be judged, and are found under condemnation; And these are the rest of the dead; and they live not again until the thousand years are ended, neither again, until the end of the earth.’ (D. & C. 88:100–101.) These are the ones who have earned telestial bodies, who were wicked and carnal in mortality, and who have suffered the wrath of God in hell ‘until the last resurrection, until the Lord, even Christ the Lamb, shall have finished his work.’ (D. & C. 76:85.) Their final destiny is to inherit a telestial glory. (D. & C. 76:81–112.)
Finally, in the latter end of the resurrection of damnation, the sons of perdition, those who ‘remain filthy still’ (D. & C. 88:102), shall come forth from their graves. (2 Ne. 9:14–16.)” (Bruce R. McConkie, Mormon Doctrine, 640).
So, if I understand correctly, the morning of the First Resurrection began with the resurrection of Christ who is the firstfruits of them that slept. (1 Cor 15:20) Other righteous sons and daughters of God were resurrected at that time. (Matt 27:52) The morning of the First Resurrection, or resurrection of those who will go to the Celestial Kingdom, will continue at least until the Second Coming of Christ and the Millennium begins. Actually, I presume it will continue through the Millennium as righteous souls growing up without sin during the Millennium will pass on to their resurrection and exaltation. The Afternoon of the First Resurrection or Terrestrial resurrection will begin sometime after the commencement of the Millennium when those destined to the Terrestrial Kingdom will be resurrected. Make sense? We are still in the “Morning” of the First Resurrection, so, if you are worried that you missed it, you haven’t. You are not too late. For those of you reading this who have been sealed in marriage in a holy temple, you have been promised that, if you are faithful to your covenants, you will come forth in the morning of First Resurrection. So let it be!
Alma summarizes his teachings in this chapter about the resurrection with these profound words, The soul shall be restored to the body, and the body to the soul; yea, and every limb and joint shall be restored to its body; yea, even a hair of the head shall not be lost; but all things shall be restored to their proper and perfect frame.
As I lose my hair and hearing and see in the mirror the scars of hip replacement and clavicle repair, these are comforting words. Today (as I write on July 31) is the birthday of my nearest older sister, Janet. When a young child, she was badly burned over much of her body and nearly died. She fought in the hospital for her life for over 6 months. Gratefully, she lived and went on to become a beautiful young woman and then a lovely mature lady, but always retained the scars of her burns and the graft sites where skin was taken to cover them. I can imagine how much resurrection will mean to her. Lori and I have a good friend, a lovely, intelligent, delightful woman who has struggled with multiple sclerosis all of her adult life. She’s been confined to a wheelchair all the time we’ve known her. I can only imagine what resurrection will mean to her. The same is true for millions. All will come forth, sooner or later, and be restored to their “proper and perfect frame” for as in Adam all die, even so in Christ shall all be made alive. (1 Cor 15:22) What a wonderful promise!
Alma chapter 41
Wickedness never was (and never will be) happiness
Corianton is confused about the meaning of “restoration.” Apparently, he thinks that he can and should be “restored” from his current state of being guilty of serious transgression to a state of righteousness and bliss without any effort on his part. This is good “Nehorism.” In this short chapter, Alma teaches him the true doctrine of restoration. The plan of restoration is requisite with the justice of God; for it is requisite that all things should be restored to their proper order. … if their works were good in this life, and the desires of their hearts were good, that they should also, at the last day, be restored unto that which is good.
We will be judged according to our works and the desires of our hearts. What a comforting doctrine!
I also had the opportunity to write about this chapter in the 21-day Book of Mormon Challenge as a missionary. I’d like to share with you some of what I wrote then.
The question was “Why does doing good matter in this life and the next?” The quotation provided was, As we consider various choices, we should remember that it is not enough that something is good. Other choices are better, and still others are best. (Dallin H. Oaks, “Good, Better, Best”, October 2007) Here is what I wrote in response to the question:
There are many doctrines and teachings in these verses that could be discussed. The quote from Elder Oaks focuses on the importance of our choices and is the source of the often quoted "good, better, best" test to be applied to our priorities. It is excellent counsel to all of us who are faced with more to do than we can get done. We have to make choices in how we will spend our time. I believe this is how the Lord intends it to be in our lives. He gives us so many good opportunities that we can't do them all. We have to choose and we become the product of those choices. For most of us who are striving to keep our covenants and live righteously, the choices are not usually between right and wrong but between two rights of differing eternal value. Only we can make those choices, hopefully as guided by the Spirit.
The desires of our hearts
I'd like to focus on just one aspect of Alma's teaching to Corianton in these verses. In verse 3, he says that we will not only be judged for our works but also for the desires of our hearts. This is comforting doctrine. Many times our works fall short of our desires. I am feeling this currently (in 2018) as a full-time missionary. I let fear and lack of faith stand in the way of my being as bold and courageous as I want to be. I'm rubbish (the British term for terrible or lousy) at street contacting. I struggle to know how to use our time in the best ways and to always fill it with doing good things. I can't always remember people's names or things they have told us about themselves. I'm not always as sensitive to my companion as I should be and sometimes unintentionally in my enthusiasm to teach a point cut her off mid-sentence. There are many ways in which I fall short of being the kind of missionary I'd like to be and know I should be. But there is comfort in knowing that, if I try, even though I'm far from perfect and fall short of the ideal, because my desires are right, my efforts will be justified and they will be judged sufficient and good.
In their excellent Doctrinal Commentary on the Book of Mormon, Volume 3, Robert Millet and Joseph Fielding McConkie have written:
"Thanks be to God that we will be judged not alone for our works but also according to the desires of our hearts." Then they quote Elder Oaks, "Just as we will be accountable for our evil desires, we will also be rewarded for our righteous ones. Our Father in Heaven will receive a truly righteous desire as a substitute for actions that are genuinely impossible…This principle means that when we have done all that we can, our desires will carry us the rest of the way. It also means that if our desires are right, we can be forgiven for the unintended errors or mistakes we will inevitably make as we try to carry those desires into effect. What a comfort for our feelings of inadequacy!"
This principle is taught in a simple phrase in D&C 46:9. Speaking of those who will receive spiritual gifts, the Lord said they are given "for the benefit of those who love me and keep all my commandments, and him that seeketh so to do" The Lord knows that I love Him so when my efforts to serve Him and keep all of His commandments fall short of perfection, as they always do, hopefully my heart is right so He will bless me for my righteous desires despite my very imperfect actions. It is a wonderful, comforting doctrine!
Chester, UK
9/5/18
Alma concludes his counsel in this chapter with this excellent advice for Corianton (and for the rest of us), 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.
Alma chapter 42
Justice and Mercy
Corianton is also confused about justice and mercy. He suppose[s] that it is injustice that the sinner should be consigned to a state of misery. Once again, he has bought into the heresies of Nehor and Korihor.
Alma’s teachings to Corianton about justice and mercy are the best discussion of this principle in all of the scriptures. There is much I could say, but I’ll limit my comments on this chapter to three points.
Cherubim and a flaming sword
Those who are familiar with the temple endowment will recognize several familiar themes in these verses. They are very instructive and help to elucidate principles we are taught figuratively in the temple. I wish we were having this discussion in the temple. We could say much more.
Tyler and Taylor’s presentation this week has an excellent segment about the two trees in the Garden of Eden. I’ve already given you the link. Here is the text of a portion of their presentation on this subject:
There were two trees in Eden among all the other trees, two that had major consequences, the tree of knowledge of good and evil and the tree of life. These two trees happen to be portals or entry points. This one [the Tree of Knowledge of Good and Evil] was the entry point into mortal life. This one [the Tree of Life] was the entry point into eternal life, the tree of life springing up unto life everlasting. You'll notice as soon as they partake of the fruit of the tree of knowledge of good and evil, they've now entered this mortal state of their being, God placed an angel, a cherub, or cherubim, plural, and a flaming sword to guard the way of the tree of life. It wasn't time for them to enter into eternal life yet. They had to enter this probationary state.
Griffin & Halverson, Insights
I really like the analogy that the two trees in the Garden, the Tree of Knowledge of Good and Evil and the Tree of Life, each serving as a portal or access to a pathway. Partaking of the fruit of the Tree of Knowledge of Good and Evil was a choice to become mortal, have children, and learn to distinguish good from evil but it meant leaving the Garden, including leaving the presence of God, and it meant eventual mortal death. It was a courageous choice for Eve and then Adam to partake of the fruit of this tree.[5] Satan thought he had won when they took the fruit. Little did he know that the the works of man or Satan may be frustrated but not the works of God who knows the end from the beginning. As my very insightful cousin Doug Callister once said, if Satan had really understood the Plan of the Father, He would have said to Eve and Adam, “Whatever you do, don’t ever touch the fruit of the Tree of Knowledge of Good and Evil!”
Having successfully enticed Eve to partake of the fruit which led to Adam’s also partaking of the fruit, part two of Satan’s plan was to get them to partake of the fruit of the Tree of Life because Satan knew that, if they did, they would live forever in their sins. To prevent this, the Lord God 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—
Cherubim is the pleural of cherub, which means angel. So, cherubim are multiple angels. Angels were set to guard the Tree of Life. But what about a “flaming sword?” What does that represent? Go back in your mind to what this chapter is about. What was Corianton’s question? Alma is teaching about justice and mercy. Justice is associated with male pronouns and mercy with female pronouns. (See v. 24) Males, not females, wield swords. Females, not males, are represented as ministering angels. So, what do cherubim and the flaming sword represent? Are they not mercy and justice? And who is the embodiment of both mercy and justice? Jesus Christ. That’s why He is represented sometimes as a lamb, but also sometimes as a lion. Therefore, who guards the Tree of Life? Is it not the Savior Himself? One day, He will open the way for all to partake of the fruit of that tree and live forever. That’s all I can say here.
God himself atoneth for the sins of the world
After teaching Corianton about mercy, justice, cherubim and a flaming sword, Alma makes the following remarkable statement, 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. He is echoing the teachings of Amulek to the Zoramites (Alma 34) about the atonement of Christ.
There is a profound phrase with a double meaning in the center of this profound statement by Alma. God himself atoneth for the sins of the world. When we read this statement, our thoughts immediately go, rightfully so, in loving gratitude and adoration to our Savior, the Lord, Jesus Christ, who gave His perfect life to atone for the sins of the world. But if we think only of the Savior, we miss half of the significance of what Alma said. Who was it who “so loved the world that He gave His only Begotten Son”? (John 3:16) In the example of Abraham and Isaac, who was making the sacrifice and who was the willing Lamb? (See Jacob chapter 4) With the answers to these questions in mind, the full meaning of this phrase might be written, “Therefore, God, the Father, Himself atoned for the sins of the world by the sacrifice of His only Begotten Son who obediently gave His perfect life to pay the infinite price for the sins of the world.” How grateful we are to both the Father and to the Son for paying the price to bring us home!
The parable of the debtor
In their presentation this week, Tyler and Taylor refer to a profound parable taught by Elder Packer, “The Mediator, Jesus Christ.” (“The Mediator,” Ensign, May 1977, 54–56.)
This has also been made into an excellent video. (https://www.churchofjesuschrist.org/media/video/2007-01-0005-the-mediator?lang=eng)
The story is of a young man who borrows money and promises to repay, but is not wise. When the money becomes due, he cannot pay. The creditor rightfully demands payment. The debtor cannot pay. But a mediator comes and offers to pay the debt on condition that the debtor will owe him instead. Obviously, each of us is the debtor. We all have debts (sins) for which we cannot pay. And obviously Christ is the mediator who comes to pay our debt on the condition of our allegiance to Him. I’m good with all of that. But who is the creditor, the man who demands payment? If we are not careful in teaching this parable (and I’ve heard it taught this way), we might give the impression that the creditor who demands payment is our Heavenly Father. Somehow, this notion seems consistent with one of the titles of the Savior as the Mediator. This line of thought would teach that Christ stands between us and the Father, who demands payment for our sins.
I believe we need to be careful not to teach this incorrect interpretation. I’m sure that this is not how Elder Packer intended for his parable to be understood. The creditor is the Law of Justice, not the Father. Our loving Father in Heaven is on our side. Knowing of our plight as debtors who can’t pay our debts to Justice and loving us and desiring that we return to live with Him, our Father sends His Son to make the payment to Justice so that we may return home to both Him and His Son.
Let these things trouble you no more
Alma concludes his inspired counsel to his son with this additional advice, Let these things trouble you no more, and only let your sins trouble you, with that trouble which shall bring you down unto repentance.
Alma is telling his son to stop worrying about his doctrinal questions and excuses and focus on what is much more important, his sins and how to repent of them. His counsel is good advice for us, as well. Sometimes we have our head, as it were, “in the clouds” spending our time worrying about the answers to difficult doctrinal, social-political or other questions, or, even worse, worrying about the answers to questions for which God has not yet revealed the answers. It is much better for our spiritual growth and for the good of those close to us for us to focus on the things we know, the things about which we can do something in our own lives and how we can bless the lives of those closest to us.
His final words to his son are very hopeful. 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. It appears that this is what Corianton did. Good for him!
The Book of Mormon is amazing! It is so real, so applicable, so current – so true!
Thanks for reading!
Richard
Endnotes
[1] Denying the Holy Ghost
“Satan is called Perdition, meaning he is the author of ruination and the father of lies. Those who bask in the light of heaven and come to know God, and who then sin against that light and come to fight the faith of their fathers with a viciousness and a vengeance known only to the ungodly—these become the sons of perdition. Their sin is blasphemy, contempt for and defiance against the Holy Ghost and his witness.” (Joseph Fielding McConkie and Robert L. Millet, The Holy Ghost, pp. 144–45.)
One who sins against the Holy Ghost—who has the heavens opened and comes to know God, and then denies that witness, turns sour to the sweet light of the gospel, and becomes an enemy and apostate to the cause of truth—that person is guilty of denying the Holy Ghost, the most serious sin in all eternity, an offense which shall not be forgiven in this world nor in the world to come. This crime is called the unpardonable sin. It is unpardonable in the sense that it is not covered or pardoned by the atonement of Christ, nor may any amount of the guilty person’s suffering here or hereafter atone for or pardon the pernicious deed and make up for the misery and suffering to the Saints which inevitably follow in its wake.
Millet & McConkie, Commentary
[2] Murder
Murder, the unlawful killing of another human being with malice aforethought, is the second most serious sin. It is an abomination in the sight of God because it, like unchastity, involves the unlawful tampering with human life. It is a “sin unto death” (see 1 John 5:16–17), an offense which is called the unforgivable sin. Joseph Smith taught: “A murderer, for instance, one that sheds innocent blood, cannot have forgiveness” (Teachings, p. 339). It is unforgivable in the sense that it is not covered by the atonement of Jesus Christ; the guilty person will suffer for his or her own sin. “The call to repentance and baptism which includes murderers (3 Nephi 30) has reference to those who took life while engaged in unrighteous wars, as did the Lamanites, because they were compelled to do so, and not because they in their hearts sought the blood of their fellow men. On the other hand, the Jews on whose hands the blood of Christ was found were not invited to repent and be baptized (Acts 3:19–21).” (Bruce R. McConkie, Mormon Doctrine, p. 520; see also Teachings, pp. 188, 339.)
Millet & McConkie, Commentary
[3] The spirits of all men . . . are taken home to that God who gave them life
Alma’s language is similar to that of the Preacher in Ecclesiastes: “Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it” (Ecclesiastes 12:7). Both of these scriptural writers are speaking in broadest terms, and their statements should not be interpreted to mean that the spirit, at the time of death, goes into the immediate presence of the Lord.
President Brigham Young explained that to speak of the spirit returning to the God who gave it means that “when the spirits leave their bodies they are in the presence of our Father and God” in the sense that they “are prepared to see, hear and understand spiritual things” (JD 3:368).
To go into the “presence of God” is not necessarily to be “placed within a few yards or rods, or within a short distance of his person” (Orson Pratt, JD 16:365). President George Q. Cannon explained: “Alma, when he says that ‘the spirits of all men, as soon as they are departed from this mortal body, . . . are taken home to that God who gave them life,’ has the idea doubtless, in his mind that our God is omnipresent—not in His own personality but through His minister, the Holy Spirit. He does not intend to convey the idea that they are immediately ushered into the personal presence of God. He evidently uses that phrase in a qualified sense.” (Gospel Truth, p. 58.)
“As for my going into the immediate presence of God when I die,” President Heber C. Kimball observed, “I do not expect it, but I expect to go into the world of spirits and associate with my brethren, and preach the Gospel in the spiritual world, and prepare myself in every necessary way to receive my body again, and then enter through the wall into the celestial world” (JD 3:112–13).
Millet & McConkie, Commentary
[4] Understanding God’s time
If you are interested in reading more about God’s time, I recommend a small but profound and well-researched book by C. Robert Line, Understanding the Doctrine of God’s Time. Brother Line is an excellent CES instructor, the author of several books and writes very well. This book was very helpful to me. It is available in e-book from DeseretBook.com.
[5] The Fall of Adam
The revelations of the Restoration give Latter-day Saints a perspective of the Creation, the Fall, and the Atonement that differs from the theologies of the world as the night differs from the day. By the light of the Restoration, condemnation gives way to praise as we speak of father Adam, and the coldness of death gives way to the promise of an eternal union as we speak of the importance of families. The fall of Adam, we learn, was necessary for the exaltation of Adam and all his posterity. Death, we discover, is but a requisite for resurrection and eternal glory, and the plan of salvation is aptly described as “the great plan of happiness.” Had there been no fall, there could have been no atonement. The fall of Adam brought temporal and spiritual death into the world, and it is from these deaths that man and all forms of life are ransomed through the atonement of Christ. Salvation comes because of the Fall and the Atonement.
“Properly understood, it becomes apparent that the fall of Adam is one of the greatest blessings ever given of God to mankind. It is the way and the means whereby the spirit children of the Father go forth from their celestial home to gain mortal and then immortal bodies. And it provides the way for the experiences, tests, and trials that prepare the faithful for eternal life. Is it any wonder, then, that Michael himself—who stood next to the Lord Jehovah in power, might, and dominion, when they both dwelt in the presence of the Father—is it any wonder that Michael was the one chosen to come here as Adam to make such glorious blessings available to the billions of his descendants who should be born on earth?” (Bruce R. McConkie, New Witness, p. 87.)
Millet & McConkie, Commentary
I’m a little behind reading, so I just read this and loved it. These are beautiful truths and thank you so much for putting the time into writing them down for us!
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