How can we understand the interrelated concepts of justice and mercy? Alma taught that the plan of justice and mercy could only operate upon the power of the Atonement. Mercy could not be brought about save there was an infinite Atonement to pay the demands of justice. Thus, God is both merciful and just. In a masterful process of divine balance, the fulcrum being the Atonement of Jesus Christ, justice and mercy are eternally harmonized for the “truly penitent” (Alma 42:24). It is through the balancing grace of our Lord that we are saved—“after all we can do” (2 Nephi 25:23). Let us never forget that we are in a fallen state and need the grace of God, even the Atonement of Christ, in order to overcome the second death and live again. Those who fail to repent are subject to the full effects of the justice of God. We should feel gratitude for the goodness of God in giving His beloved Son to atone for our sins. When we realize His mercy for us, we too should be more merciful. We obtain mercy no more than we are merciful (see 3 Nephi 12:7).
Alma expounds upon the great doctrines of justice and mercy and how they relate one to another. Alma explains that it is through the Atonement of Christ that mercy is empowered on behalf of the obedient (see Alma 42:15). He adds a word of caution: “Do not endeavor to excuse yourself in the least point because of your sins, by denying the justice of God; but do you let the justice of God, and his mercy, and his long-suffering have full sway in your heart; and let it bring you down to the dust in humility” (Alma 42:30).
Elder Bruce R. McConkie explains the concepts of justice and mercy as follows:
JUSTICE. That which conforms to the mind and will of God and is righteous and proper before him is just. A just punishment, for instance, is one that is deserved because the recipient violated the law, thus meriting the particular penalty that always accompanies violation of that law. Justice deals with the unbending, invariable results that always and ever flow from the same causes. It carries a connotation of righteousness, fairness, impartiality. It embraces the principle and practice of just dealing, of conformity to a course of perfect rectitude, of adherence to a standard of complete integrity.
Justice is one of the attributes of God. “Publish the name of the Lord,” Moses proclaimed, “ascribe ye greatness unto our God. He is the Rock, his work is perfect: for all his ways are judgment: a God of truth and without iniquity, just and right is he.” (Deuteronomy 32:3–4.) “Justice and judgment are the habitation of thy throne: mercy and truth shall go before thy face,” the psalmist wrote. (Ps. 89:14.) “There is no God else beside me,” the Lord says, “a just God and a Saviour.” (Isaiah 45:21; Zeph. 3:5; Zech. 9:9; Revelation 15:3–4.) (Bruce R. McConkie, Mormon Doctrine, 2d ed. [Salt Lake City: Bookcraft, 1966], 405.)
MERCY. In the gospel sense, mercy consists in our Lord’s forbearance, on certain specified conditions, from imposing punishments that, except for his grace and goodness, would be the just reward of man.
Because mercy is an attribute of Deity (Exodus 33:19; Rom. 9:15–18; 2 Cor. 1:3; Eph. 2:4; 1 Pet. 1:3), men are thereby enabled to have faith in him unto life and salvation… .
No cry of thanksgiving and relief seems to come more gratefully from the prophetic voice than the comforting exclamation, “His mercy endureth for ever!” (1 Chron. 16:34, 41; 2 Chron. 5:13; 7:3, 6; Ezra 3:11; Ps. 106:1; 107:1; 118:1–4; 136; Jer. 33:11.) Certainly his mercy is manifest in all his doings—his creative enterprises and his hand-dealings in all ages with all people. (Ps. 136.)
The atoning sacrifice of our Lord, upon which all things rest, came because of his infinite mercy. (D. & C. 29:1.) Through his condescension, grace, and mercy he has visited the children of men and given great promises to them. (2 Nephi 4:26; 9:53.). (Mormon Doctrine, 2d ed. [Salt Lake City: Bookcraft, 1966], 483)