Craig R. Frogley
Alma helps Corianton understand that God isn’t imposing consequences upon us by inventing laws that get in the way of our happiness.[iii] In fact, Alma had already taught that Father “has turned away judgement”[iv] as we go through the mortal process of learning to live in accordance with the divine nature. He makes it clear that though law is used by justice, it is also used by mercy, but is not the same as either one.
“And if there was no law given, if men sinned what could justice do, or mercy either, for they would have no claim upon the creature?” Alma 42:21
Law gives justice and mercy claim on an individual. Law may be just, but is not justice.[v] So then, what is justice? Again, Alma says that justice executes law which then inflicts the punishment[vi] without which there is no law.[vii] So, Justice uses law but is not law. But, is the only function of justice to execute law and inflict punishment. If so, then we are just splitting hairs?
Alma teaches that God would cease to be God without “the work of justice.”[viii] Unfortunately, this has been interpreted by some to mean that God would lose his “right to be god” if He made an exception to some transcendent law that He had to obey. It is easy to see, again, the problem with equating justice and some eternal code of law, for Alma makes it clear that justice is “God’s justice,” not someone or something else’s.[ix] Alma evidently knows something about justice that we need.
The language of Alma was a form of Hebrew. The word for justice in Hebrew is “tsdaqah,” or “tsedeq” which is also the word for righteousness, meaning, when speaking of Him, “God’s righteousness.” In Moses 4:30, God is clear that He is capable to do, and must do whatever He says. We could not have faith in Him if there were any inkling that He would make exceptions for us or anyone else. He is “an unchangeable God.”[x] Abinadi equates justice with God, himself.[xi] So Justice is part of the divine nature, not some administrator to which He is subject. Do we have anything in scripture that helps us understand this part of the divine nature and the relationship to law and or justice?
...
But, herein lies the challenge and need for a plan of redemption. Were we to enter the glorious (light) presence of our loving father or His son in this mortal state, we would be destroyed.[xvii] This is what is sometimes called “the wrath of God”[xviii] “that it might work upon the heart”[xix] thereby, motivating change. The fulness of the divine nature that sources the light, which could perfect us were we able to live the ensuing law, necessitates our current separation from His presence. Since we can’t seem to be governed by this descriptive law/light, due to our fallen natures, it won’t perfect us.[xx] Though it could perfect us as it did Christ since He was completely obedient.
Justice
So, justice stems from God’s nature and hence is unchangeable. Therefore, there are some things God can’t change or do.[xxi]Hence His warnings to us sometimes sound harsh and unloving. Mortality’s crises and injustices cause some to conclude that either He is not all powerful or not loving. But, in light of the realities of eternity and His nature, there is no leeway to this part of justice even though He is the epitome of love and kindness. Given the need for us to be capable of living in His presence and our independent agency and fallen natures, we need help.
Mercy
We need time and some kind of system, without this fatal consequence, that would allow us to learn from our mistakes and mortal nature, then change and become capable to live at that celestial level of law/light; a system of prescriptive law. The system must also allow the reception and aggregation of light unto a fulness[xxii] so that we could eventually live in His presence. This is His work and glory motivated by His love for us, His children.
Alma calls this system, “a probationary time” or “preparatory state” or “plan of redemption” or “the plan of mercy.”[xxiii] The vast majority of times the word mercy as found in the Old Testament, is translated from one of two Hebrew words: checed = spousal love, or raham = parental love. Both of these two most profound kinds of love are tough-love resulting in growth through prescriptive law. Alma notes that without law, we cannot progress since neither justice nor mercy could have an effect.[xxiv] These prescriptive laws within this plan and as part of this state, are enacted by two things, according to Alma:
So, in order for God to not become a sponsor of sin, as He would if He just allowed it, man must change or repent in order to receive forgiveness. And, there had to be a plan for this system that allowed sinning without immediate and fatal consequence like those from the descriptive laws outside the system. God had to “take upon himself” or “kaphar”[xxvii] (cover) our sins ...
