pgs. 314 and 315...the word of the Lord came unto Alma, and Alma informed the messengers of Moroni...

THE BOOK OF ALMA
THE SON OF ALMA

CHAPTER 43

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

1 And now it came to pass that the sons of Alma did go forth among the people, to declare the word unto them. And Alma, also, himself, could not ^arest, and he also went forth.

2 Now ^awe shall say no more concerning their preaching, except that they preached the word, and the truth, according to the spirit of prophecy and revelation; and they preached after the ^bholy order of God by which they were called.

3 And now ^aI return to an ^baccount of the wars between the Nephites and the Lamanites, in the *eighteenth year of the reign of the judges.

4 For behold, it came to pass that the ^aZoramites became Lamanites; therefore, in the commencement of the eighteenth year the people of the Nephites saw that the Lamanites were coming upon them; therefore they made preparations for war; yea, they gathered together their armies in the land of Jershon.

5 And it came to pass that the Lamanites came with their thousands; and they came into the land of ^aAntionum, which is the land of the Zoramites; and a man by the name of ^bZerahemnah was their leader.

6 And now, as the ^aAmalekites were of a more wicked and murderous disposition than the Lamanites were, in and of themselves, therefore, Zerahemnah appointed chief ^bcaptains over the Lamanites, and they were all Amalekites and ^cZoramites.

7 Now this he did that he might preserve their ^ahatred towards the Nephites, that he might bring them into subjection to the accomplishment of his designs.

8 For behold, his ^adesigns were to ^bstir up the Lamanites to anger against the Nephites; this he did that he might usurp great power over them, and also that he might gain power over the Nephites by bringing them into ^cbondage.

9 And now the design of the Nephites was to support their lands, and their houses, and their ^awives, and their children, that they might preserve them from the hands of their enemies; and also that they might preserve their ^brights and their privileges, yea, and also their ^cliberty, that they might worship God according to their desires.

10 For they knew that if they should fall into the hands of the Lamanites, that whosoever should ^aworship God in ^bspirit and in truth, the true and the living God, the Lamanites would ^cdestroy.

11 Yea, and they also knew the extreme hatred of the Lamanites towards their ^abrethren, who were the ^bpeople of Anti-Nephi-Lehi, who were called the people of Ammon—and they would not take up arms, yea, they had entered into a covenant and they would not break it—therefore, if they should fall into the hands of the Lamanites they would be destroyed.

12 And the Nephites would not suffer that they should be destroyed; therefore they gave them lands for their inheritance.

13 And the people of Ammon did give unto the Nephites a large portion of their substance to ^asupport their armies; and thus the Nephites were compelled, alone, to withstand against the Lamanites, who were a compound of Laman and Lemuel, and the sons of Ishmael, and all those who had dissented from the Nephites, who were Amalekites and Zoramites, and the ^bdescendants of the priests of Noah.

14 Now those descendants were as numerous, nearly, as were the Nephites; and thus the Nephites were obliged to contend with their brethren, even unto bloodshed.

15 And it came to pass as the armies of the Lamanites had gathered together in the land of Antionum, behold, the armies of the Nephites were prepared to meet them in the ^aland of Jershon.

16 Now, the leader of the Nephites, or the man who had been ^aappointed to be the ^bchief captain over the Nephites—now the chief captain took the command of all the armies of the Nephites—and his name was Moroni;

17 And Moroni took all the command, and the government of their wars. And he was only twenty and five years old when he was appointed chief captain over the armies of the Nephites.

18 And it came to pass that he met the Lamanites in the borders of Jershon, and his people were armed with swords, and with cimeters, and all manner of ^aweapons of war.

19 And when the armies of the Lamanites saw that the people of Nephi, or that Moroni, had ^aprepared his people with ^bbreastplates and with arm-shields, yea, and also shields to defend their heads, and also they were dressed with thick clothing—

20 Now the army of Zerahemnah was not prepared with any such thing; they had only their ^aswords and their cimeters, their bows and their arrows, their ^bstones and their slings; and they were ^cnaked, save it were a skin which was girded about their loins; yea, all were naked, save it were the Zoramites and the Amalekites;

21 But they were not armed with breastplates, nor shields—therefore, they were exceedingly afraid of the armies of the Nephites because of their armor, notwithstanding their number being so much greater than the Nephites.

22 Behold, now it came to pass that they durst not come against the Nephites in the borders of Jershon; therefore they departed out of the land of Antionum into the wilderness, and took their journey round about in the wilderness, away by the head of the river Sidon, that they might come into the land of ^aManti and take possession of the land; for they did not suppose that the armies of Moroni would know whither they had gone.

23 But it came to pass, as soon as they had departed into the wilderness Moroni sent spies into the wilderness to watch their camp; and Moroni, also, knowing of the prophecies of Alma, sent certain men unto him, desiring him that he should ^ainquire of the Lord ^bwhither the armies of the Nephites should go to defend themselves against the Lamanites.

24 And it came to pass that the ^aword of the Lord came unto Alma, and Alma informed the messengers of Moroni, that the armies of the Lamanites were marching round about in the wilderness, that they might come over into the land of Manti, that they might commence an attack upon the weaker part of the people. And those messengers went and delivered the message unto Moroni.


In our reading of Alma so far we have learned about several groups of people. Two of these groups were the Zoramites (the apostates who had the Rameumptom tower) and the Anti-Nephi-Lehi's (the Lamanite converts who escaped to the land of Zarahemla after joining the church.) These two groups are beginning a war against each other and so we begin the "war chapters" of Alma. The war chapters are a little notorious for being long and hard to get through but I recently read this list of the things we learn from these chapters and it is leading me into this with a different perspective. Here is the list of questions we will find the answers to as listed in Your Study of the Book of Mormon Made Easier by David J. Ridges:

1. Under what conditions is it appropriate for a nation to go to war?
2. In times of relative peace is it okay to produce and stockpile weapons in case of attack?
3. What should be done about individuals of military age and capability who enjoy the freedoms of a country but refuse to go to war to defend those privileges?
4. What should a commander in chief do about government leaders and groups who refuse to support the defense effort?
5. Is it ever proper to go after the leaders of enemy forces as part of a defense strategy?
6. What if an enemy force surrenders but has no intention to sign and keep a peace treaty?

pgs. 312 and 313...Now the work of justice could not be destroyed; if so, God would cease to be God.

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

10 Therefore, as they had become ^acarnal, sensual, and devilish, by ^bnature, this ^cprobationary state became a state for them to prepare; it became a preparatory state.

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

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

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

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

15 And now, the plan of mercy could not be brought about except an atonement should be made; therefore God himself ^aatoneth for the sins of the world, to bring about the plan of ^bmercy, to appease the demands of ^cjustice, that God might be a ^dperfect, just God, and a ^emerciful God also.

16 Now, repentance could not come unto men except there were a ^apunishment, which also was ^beternal as the life of the soul should be, affixed ^copposite to the plan of happiness, which was as ^deternal also as the life of the soul.

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

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

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

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

21 And if there was ^ano law given, if men sinned what could justice do, or mercy either, for they would have no claim upon the creature?

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

23 But God ceaseth not to be God, and ^amercy claimeth the penitent, and mercy cometh because of the ^batonement; and the atonement bringeth to pass the ^cresurrection of the dead; and the ^dresurrection of the dead bringeth ^eback men into the presence of God; and thus they are restored into his presence, to be ^fjudged according to their works, according to the law and justice.

24 For behold, justice exerciseth all his demands, and also ^amercy claimeth all which is her own; and thus, none but the truly penitent are saved.

25 What, do ye suppose that ^amercy can rob ^bjustice? I say unto you, Nay; not one whit. If so, God would cease to be God.

26 And thus God bringeth about his great and eternal ^apurposes, which were prepared ^bfrom the foundation of the world. And thus cometh about the salvation and the redemption of men, and also their destruction and misery.

27 Therefore, O my son, ^awhosoever will come may come and partake of the waters of life freely; and whosoever will not come the same is not compelled to come; but in the last day it shall be ^brestored unto him according to his ^cdeeds.

28 If he has desired to do ^aevil, 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 ^atrouble you no more, and only let your sins trouble you, with that trouble which shall bring you down unto repentance.

30 O my son, I desire that ye should deny the ^ajustice of God no more. Do not endeavor to excuse yourself in the least point because of your sins, by denying the justice of God; but do you let the justice of God, and his ^bmercy, and his long-suffering have full sway in your heart; and let it bring you down to the dust in ^chumility.

31 And now, O my son, ye are called of God to ^apreach the word unto this people. And now, my son, go thy way, declare the word with truth and soberness, that thou mayest ^bbring 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.

This reading explains a lot about why God must hold us accountable for our actions. I know a lot of people say that if He really loved us He would not ever punish us. He doesn't want to, but the law of the justice must be fulfilled. It's just like the law of heat...if a child touches the stove, he will get burned even though of course a loving parent would not want their child to suffer that pain. Thankfully, mercy is available through the atonement and also we cannot partake of "the fruit of the tree of life." This is a great protection to us because if we did partake of it we would live in a fallen state forever.

pgs. 310 and 311...Behold, I say unto you, wickedness never was happiness.

3 And it is requisite with the ^ajustice of God that men should be ^bjudged according to their ^cworks; and if their works were good in this life, and the desires of their hearts were good, that they should also, at the last day, be ^drestored unto that which is good.

4 And if their works are evil they shall be ^arestored unto them for evil. Therefore, all things shall be ^brestored to their proper order, every thing to its natural frame—^cmortality raised to ^dimmortality, ^ecorruption to incorruption—raised to ^fendless happiness to ^ginherit the kingdom of God, or to endless misery to inherit the kingdom of the devil, the one on one hand, the other on the other—

5 The one raised to ^ahappiness according to his desires of happiness, or good according to his desires of good; and the other to evil according to his desires of evil; for as he has desired to do evil all the day long even so shall he have his reward of evil when the night cometh.

6 And so it is on the other hand. If he hath repented of his sins, and desired righteousness until the end of his days, even so he shall be rewarded unto righteousness.

7 ^aThese are they that are redeemed of the Lord; yea, these are they that are taken out, that are delivered from that endless night of darkness; and thus they stand or fall; for behold, they are their own ^bjudges, whether to do good or do evil.

8 Now, the decrees of God are ^aunalterable; therefore, the way is prepared that ^bwhosoever will may ^cwalk therein and be saved.

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

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

11 And now, my son, all men that are in a state of ^anature, or I would say, in a ^bcarnal state, are in the ^cgall of bitterness and in the ^dbonds of iniquity; they are ^ewithout God in the world, and they have gone ^fcontrary to the nature of God; therefore, they are in a state contrary to the nature of happiness.

12 And now behold, is the meaning of the word restoration to take a thing of a natural state and place it in an unnatural state, or to place it in a state opposite to its nature?

13 O, my son, this is not the case; but the meaning of the word restoration is to bring back again ^aevil for evil, or carnal for carnal, or devilish for devilish—good for that which is good; righteous for that which is righteous; just for that which is just; merciful for that which is merciful.

14 Therefore, my son, see that you are merciful unto your brethren; deal ^ajustly, ^bjudge righteously, and do ^cgood continually; and if ye do all these things then shall ye receive your ^dreward; yea, ye shall have ^emercy restored unto you again; ye shall have justice restored unto you again; ye shall have a righteous judgment restored unto you again; and ye shall have good rewarded unto you again.

15 For that which ye do ^asend out shall return unto you again, and be restored; therefore, the word restoration more fully condemneth the sinner, and justifieth him not at all.

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, I perceive there is somewhat more which doth worry your mind, which ye cannot understand—which is concerning the ^ajustice of God in the ^bpunishment of the sinner; for ye do try to suppose that it is ^cinjustice that the sinner should be consigned to a state of misery.

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

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

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

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

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

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

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


In my opinion it was great for Alma to explain The Fall to his son at this time. It makes his lecture seem more loving when he tells Corianton that even Adam and Eve needed the atonement and repentance. The bottom line is every single one of us does. It is nothing to be ashamed of. We are all here in this probationary state to experience the consequences of our choices. No one makes all right choices. The great thing about that is that we can all learn from our own experience that "wickedness never was happiness."

pgs. 308 and 309...yea, even a hair of the head shall not be lost; but all things shall be restored to their proper and perfect frame.

9 Therefore, there is a time appointed unto men that they shall rise from the dead; and there is a space between the time of death and the resurrection. And now, concerning this space of time, what becometh of the souls of men is the thing which I have inquired diligently of the Lord to know; and this is the thing of which I do know.

10 And when the time cometh when all shall rise, then shall they know that God ^aknoweth all the ^btimes which are appointed unto man.

11 Now, concerning the ^astate of the soul between ^bdeath and the resurrection—Behold, it has been made known unto me by an angel, that the spirits of all men, as soon as they are departed from this mortal body, yea, the spirits of all men, whether they be good or evil, are ^ctaken ^dhome to that God who gave them life.

12 And then shall it come to pass, that the spirits of those who are righteous are received into a state of ^ahappiness, which is called ^bparadise, a state of rest, a state of ^cpeace, where they shall rest from all their troubles and from all care, and sorrow.

13 And then shall it come to pass, that the ^aspirits of the wicked, yea, who are evil—for behold, they have no part nor portion of the Spirit of the Lord; for behold, they chose evil works rather than good; therefore the spirit of the ^bdevil did enter into them, and take possession of their house—and these shall be cast out into outer ^cdarkness; there shall be ^dweeping, and wailing, and gnashing of teeth, and this because of their own iniquity, being led captive by the will of the devil.

14 Now this is the state of the ^asouls of the ^bwicked, yea, in darkness, and a state of awful, ^cfearful looking for the fiery ^dindignation of the wrath of God upon them; thus they remain in this ^estate, as well as the righteous in paradise, until the time of their resurrection.

15 Now, there are some that have understood that this state of happiness and this state of misery of the soul, before the resurrection, was a first resurrection. Yea, I admit it may be termed a resurrection, the ^araising of the spirit or the soul and their consignation to happiness or misery, according to the words which have been spoken.

16 And behold, again it hath been spoken, that there is a ^afirst ^bresurrection, a resurrection of all those who have been, or who are, or who shall be, down to the resurrection of Christ from the dead.

17 Now, we do not suppose that this first resurrection, which is spoken of in this manner, can be the resurrection of the souls and their ^aconsignation to happiness or misery. Ye cannot suppose that this is what it meaneth.

18 Behold, I say unto you, Nay; but it meaneth the ^areuniting of the soul with the body, of those from the days of Adam down to the resurrection of Christ.

19 Now, whether the souls and the bodies of those of whom has been spoken shall all be reunited at once, the wicked as well as the righteous, I do not say; let it suffice, that I say that they all come forth; or in other words, their resurrection cometh to pass ^abefore the resurrection of those who die after the resurrection of Christ.

20 Now, my son, I do not say that their resurrection cometh at the resurrection of Christ; but behold, I give it as my opinion, that the souls and the bodies are reunited, of the righteous, at the resurrection of Christ, and his ^aascension into heaven.

21 But whether it be at his resurrection or after, I do not say; but this much I say, that there is a ^aspace between death and the resurrection of the body, and a state of the soul in ^bhappiness or in ^cmisery until the time which is appointed of God that the dead shall come forth, and be reunited, both soul and body, and be ^dbrought to stand before God, and be judged according to their works.

22 Yea, this bringeth about the restoration of those things of which has been spoken by the mouths of the prophets.

23 The ^asoul shall be ^brestored to the ^cbody, and the body to the soul; yea, and every limb and joint shall be restored to its body; yea, even a ^dhair of the head shall not be lost; but all things shall be restored to their proper and ^eperfect frame.

24 And now, my son, this is the restoration of which has been ^aspoken by the mouths of the prophets—

25 And then shall the ^arighteous shine forth in the kingdom of God.

26 But behold, an awful ^adeath cometh upon the wicked; for they die as to things pertaining to things of righteousness; for they are unclean, and ^bno unclean thing can inherit the kingdom of God; but they are cast out, and consigned to partake of the fruits of their labors or their works, which have been evil; and they drink the dregs of a bitter ^ccup.

THE BOOK OF ALMA
THE SON OF ALMA

CHAPTER 41

In the resurrection men come forth to a state of endless happiness or endless misery—Wickedness never was happiness—Carnal men are without God in the world—Every person receives again in the restoration the characteristics and attributes acquired in mortality. About 73 B.C.

1 And now, my son, I have somewhat to say concerning the restoration of which has been spoken; for behold, some have ^awrested the scriptures, and have gone far ^bastray because of this thing. And I perceive that thy mind has been ^cworried also concerning this thing. But behold, I will explain it unto thee.

2 I say unto thee, my son, that the plan of restoration is requisite with the justice of God; for it is requisite that all things should be restored to their proper order. Behold, it is requisite and just, according to the power and resurrection of Christ, that the soul of man should be restored to its body, and that every ^apart of the body should be restored to itself.


I am in awe of the immortal nature and perfection of our bodies which will be fulfilled at the time of the resurrection. It is an amazing gift from our Savior Jesus Christ. It brings me so much joy to know that I will be able to live with those I love in a life after death. Joseph F. Smith summed it up so beautifully when he said:

“What a glorious thought it is . . . that those from whom we have to part here, we will meet again and see as they are. We will meet the same identical being that we associated with here in the flesh—not some other soul, some other being, or the same being in some other form, but the same identity and the same form and likeness, the same person we knew and were associated with in our mortal existence, even to the wounds in the flesh. Not that a person will always be marred by scars, wounds, deformities, defects or infirmities, for these will be removed in their course, in their proper time, according to the merciful providence of God. Deformity will be removed; defects will be eliminated, and men and women shall attain to the perfection of their spirits, to the perfection that God designed in the beginning. It is his purpose that men and women, his children, born to become heirs of God, and joint heirs with Jesus Christ, shall be made perfect, physically as well as spiritually, through obedience to the law by which he has provided the means that perfection shall come to all his children. . . .

“. . . What else would satisfy us? What else would satisfy the desire of the immortal soul? Would we be satisfied to be imperfect? Would we be satisfied to be decrepit? Would we be satisfied to remain forever and ever in the form of infirmity incident to age? No! . . . From the day of the resurrection, the body will develop until it reaches the full measure of the stature of its spirit, whether it be male or female” (Gospel Doctrine, pp. 23–24).

pgs. 306 and 307...there are many mysteries which are kept, that no one knoweth them save God himself.

THE BOOK OF ALMA
THE SON OF ALMA

The commandments of Alma to his son Corianton. Comprising chapters 39 to 42 inclusive.

CHAPTER 39

Sexual sin is an abomination—Corianton’s sins kept the Zoramites from receiving the word—Christ’s redemption is retroactive in saving the faithful who preceded it. About 73 B.C.

1 And now, my ^ason, I have somewhat more to say unto thee than what I said unto thy brother; for behold, have ye not observed the steadiness of thy brother, his faithfulness, and his diligence in keeping the commandments of God? Behold, has he not set a good ^bexample for thee?

2 For thou didst not give so much heed unto my words as did thy brother, among the people of the ^aZoramites. Now this is what I have against thee; thou didst go on unto boasting in thy strength and thy wisdom.

3 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 ^aharlot Isabel.

4 Yea, she did ^asteal 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.

5 Know ye not, my son, that these things are an abomination in the sight of the Lord; yea, most ^aabominable above all sins save it be the shedding of innocent ^bblood or denying the Holy Ghost?

6 For behold, if ye ^adeny 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 ^bunpardonable; yea, and whosoever murdereth against the light and knowledge of God, it is not easy for him to obtain ^cforgiveness; yea, I say unto you, my son, that it is not easy for him to obtain a forgiveness.

7 And now, my son, I would to God that ye had not been ^aguilty of so great a crime. I would not dwell upon your crimes, to harrow up your soul, if it were not for your good.

8 But behold, ye cannot ^ahide your crimes from God; and except ye repent they will stand as a testimony against you at the last day.

9 Now my son, I would that ye should repent and forsake your sins, and go no more after the ^alusts of your eyes, but ^bcross yourself in all these things; for except ye do this ye can in nowise inherit the kingdom of God. Oh, remember, and take it upon you, and ^ccross yourself in these things.

10 And I command you to take it upon you to counsel with your elder brothers in your undertakings; for behold, thou art in thy youth, and ye stand in need to be nourished by your brothers. And give heed to their counsel.

11 Suffer not yourself to be led away by any vain or foolish thing; suffer not the devil to lead away your heart again after those wicked harlots. Behold, O my son, how great ^ainiquity ye brought upon the ^bZoramites; for when they saw your ^cconduct they would not believe in my words.

12 And now the Spirit of the Lord doth say unto me: ^aCommand thy children to do good, lest they ^blead away the hearts of many people to destruction; therefore I command you, my son, in the fear of God, that ye ^crefrain from your iniquities;

13 That ye turn to the Lord with all your mind, might, and strength; that ye lead away the hearts of no more to do wickedly; but rather return unto them, and ^aacknowledge your faults and that wrong which ye have done.

14 ^aSeek not after riches nor the vain things of this world; for behold, you cannot carry them with you.

15 And now, my son, I would say somewhat unto you concerning the ^acoming 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.

16 And now, my son, this was the ministry unto which ye were called, to declare these glad tidings unto this people, to prepare their minds; or rather that salvation might come unto them, that they may prepare the minds of their ^achildren to hear the word at the time of his coming.

17 And now I will ease your mind somewhat on this subject. Behold, you marvel why these things should be known so long beforehand. Behold, I say unto you, is not a soul at this time as precious unto God as a soul will be at the time of his coming?

18 Is it not as necessary that the plan of redemption should be ^amade known unto this people as well as unto their children?

19 Is it not as easy at this time for the Lord to ^asend his angel to declare these glad tidings unto us as unto our children, or as after the time of his coming?

THE BOOK OF ALMA
THE SON OF ALMA

CHAPTER 40

Christ bringeth to pass the resurrection of all men—The righteous dead go to paradise and the wicked to outer darkness to await the day of their resurrection—All things shall be restored to their proper and perfect frame in the resurrection. About 73 B.C.

1 Now my son, here is somewhat more I would say unto thee; for I perceive that thy mind is worried concerning the resurrection of the dead.

2 Behold, I say unto you, that there is no resurrection—or, I would say, in other words, that this mortal does not put on ^aimmortality, this corruption does not ^bput on incorruption—^cuntil after the coming of Christ.

3 Behold, he bringeth to pass the ^aresurrection of the dead. But behold, my son, the resurrection is not yet. Now, I unfold unto you a mystery; nevertheless, there are many ^bmysteries which are ^ckept, that no one knoweth them save God himself. But I show unto you one thing which I have inquired diligently of God that I might know—that is concerning the resurrection.

4 Behold, there is a time appointed that all shall ^acome forth from the dead. Now when this time cometh no one knows; but God knoweth the time which is appointed.

5 Now, whether there shall be one time, or a ^asecond time, or a third time, that men shall come forth from the dead, it mattereth not; for God ^bknoweth all these things; and it sufficeth me to know that this is the case—that there is a time appointed that all shall rise from the dead.

6 Now there must needs be a space betwixt the time of death and the time of the resurrection.

7 And now I would inquire what becometh of the ^asouls of men ^bfrom this time of death to the time appointed for the resurrection?

8 Now whether there is more than one ^atime appointed for men to rise it mattereth not; for all do not die at once, and this mattereth not; all is as one day with God, and time only is measured unto men.

It was especially hard to pick the title for today's post. There are so many verses that would have been perfect. Here are the runner-ups:

1. "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."
2. "Ye cannot hide your crimes from God; and except ye repent they will stand as a testimony against you at the last day."
3. "Seek not after riches nor the vain things of this world; for behold you cannot carry them with you."
4. "Is not a soul at this time as precious unto God as a soul will be at the time of his coming?"
5. "There is a time appointed that all shall rise from the dead."

Alma shared so much wisdom and council with Corianton. We are all the blessed recipients of his fatherly love. In the end I picked the title I did because the words elevate our Heavenly Father and teach us how all-knowing He is and how amazed we should be by Him.

pgs. 304 and 305...see that you bridle all your passions that ye may be filled with love.

THE BOOK OF ALMA

THE SON OF ALMA

The commandments of Alma to his son Shiblon.

CHAPTER 38

Shiblon was persecuted for righteousness’ sake—Salvation is in Christ, who is the life and the light of the world—Bridle all your passions. About 73 B.C.

1 My ^ason, give ear to my words, for I say unto you, even as I said unto Helaman, that ^binasmuch as ye shall keep the commandments of God ye shall prosper in the land; and ^cinasmuch as ye will not keep the commandments of God ye shall be ^dcut off from his ^epresence.

2 And now, my son, I trust that I shall have great joy in you, because of your ^asteadiness and your faithfulness unto God; for as you have commenced in your youth to look to the Lord your God, even so I hope that you will continue in keeping his commandments; for blessed is he that ^bendureth to the end.

3 I say unto you, my son, that I have had great joy in thee already, because of thy faithfulness and thy diligence, and thy patience and thy long-suffering among the people of the ^aZoramites.

4 For I know that thou wast in bonds; yea, and I also know that thou wast stoned for the word’s sake; and thou didst bear all these things with ^apatience because the Lord was ^bwith thee; and now thou knowest that the Lord did deliver thee.

5 And now my son, Shiblon, I would that ye should remember, that as much as ye shall put your ^atrust in God even so much ye shall be ^bdelivered out of your trials, and your ^ctroubles, and your afflictions, and ye shall be lifted up at the last day.

6 Now, my son, I would not that ye should think that I know these things of myself, but it is the Spirit of God which is in me which maketh these things known unto me; for if I had not been ^aborn of God I should not have known these things.

7 But behold, the Lord in his great mercy sent his ^aangel to declare unto me that I must stop the work of ^bdestruction among his people; yea, and I have seen an angel face to face, and he spake with me, and his voice was as thunder, and it shook the whole earth.

8 And it came to pass that I was ^athree days and three nights in the most bitter ^bpain and ^canguish of soul; and never, until I did cry out unto the Lord Jesus Christ for mercy, did I receive a ^dremission of my sins. But behold, I did cry unto him and I did find peace to my soul.

9 And now, my son, I have told you this that ye may learn wisdom, that ye may learn of me that there is ^ano other way or means whereby man can be saved, only in and through Christ. Behold, he is the life and the ^blight of the world. Behold, he is the word of truth and ^crighteousness.

10 And now, as ye have begun to teach the word even so I would that ye should continue to teach; and I would that ye would be diligent and ^atemperate in all things.

11 See that ye are not lifted up unto pride; yea, see that ye do not ^aboast in your own wisdom, nor of your much strength.

12 Use ^aboldness, but not overbearance; and also see that ye ^bbridle all your passions, that ye may be filled with love; see that ye refrain from idleness.

13 Do not ^apray as the Zoramites do, for ye have seen that they pray to be heard of men, and to be praised for their wisdom.

14 Do not say: O God, I thank thee that we are ^abetter than our brethren; but rather say: O Lord, forgive my ^bunworthiness, and remember my brethren in mercy—yea, acknowledge your unworthiness before God at all times.

15 And may the Lord bless your soul, and receive you at the last day into his kingdom, to sit down in peace. Now go, my son, and teach the word unto this people. Be ^asober. My son, farewell.

The counsel from Alma to his son Shiblon to "bridle all your passions" is quoted often in lessons and talks. The thing that I really appreciate about the counsel is the second half that tells us that when we bridle all of our passions we will be filled with love. I know the common belief among our society today is that passion = love. Many would argue that acting with passion is no different than acting with love. It is important to recognize that there is a difference. If we really want to experience true love it can not be accompanied by unbridled passion. This doesn't only apply to physical attraction but to a love of anything...work, play, food, exercise, medication...in essence Alma is telling Shiblon if he can learn self-mastery he will increase his capacity to love.