“The days of our years are threescore years and ten; and if by reason of strength they be fourscore years, yet is their strength labour and sorrow; for it is soon cut off, and we fly away.”

With this thought in mind, the Psalmist pleaded:

“So teach us to number our days, that we may apply our hearts unto wisdom.” (Ps. 90:10, 12. Italics added.)

Sooner or later, in this life or the next, every person will learn the significance of applying his heart “unto wisdom.” Some learn it too late. Others learn it before it is everlastingly too late, but only after bitter experience that leaves long-lasting scars. A fortunate few are wise enough to learn wisdom in their youth. It is my prayer and hope and desire that each of us may find ourselves in this last group.

As an example of learning wisdom too late, I call attention to the statement of Samuel the Lamanite prophet to those Nephites in the land of Zarahemla who “did still remain in wickedness.” Pleading with them to forsake their inordinate love of riches and general indifference to the word of the Lord, he foretold the calamities which would befall their continued wickedness.

“And behold [said he], the time cometh that he curseth your riches, that they become slippery, that ye cannot hold them; …

“And in the days of your poverty ye shall cry unto the Lord; and in vain shall ye cry, for your desolation is already come upon you, and your destruction is made sure; and then shall ye weep and howl … and say:

“O that I had repented, … O that we had remembered the Lord our God in the day that he gave us our riches, and then they would not have become slippery that we should lose them; …

“Behold, we are surrounded by demons, yea, we are circled about by the angels of him who hath sought to destroy our souls. Behold, our iniquities are great. O Lord, canst thou not turn away thine anger from us? And this shall be your language in those days.

“But behold, your days of probation are past; ye have procrastinated the day of your salvation until it is everlastingly too late, and your destruction is made sure; yea, for ye have sought all the days of your lives for that which ye could not obtain; and ye have sought for happiness in doing iniquity, which thing is contrary to the nature of that righteousness which is in our great and Eternal Head.” (Hel. 13:31–33, 37–38. Italics added.)

It later became Mormon’s sad responsibility to record the literal fulfillment of this prediction. (See Morm. 1:16–19.)

These people experienced the tragic consequences of failing to apply their “hearts unto wisdom” until it was too late to obtain the blessings of repentance in this life.

In another example of learning wisdom too late, Shakespeare has Cardinal Wolsey, after falling from eminence and power, say:

Cromwell, I charge thee,

fling away ambition:

By that sin fell the angels;

how can man, then,

The image of his Maker,

hope to win by’t?

Then comes Shakespeare’s comment on wisdom:

Love thyself last: …

Corruption wins not more

than honesty. …

… be just and fear not.

Let all the ends thou aim’st

at be thy country’s,

Thy God’s, and truth’s: then,

if thou fall’st, O

Cromwell!

Thou fall’st a blessed

martyr. …

… O Cromwell,

Cromwell!

Had I but serv’d my God

with half the zeal

I serv’d my King, he would

not in mine age

Have left me naked to mine enemies.

(King Henry VIII, act III, scene 2.)

The Savior portrays the prodigal son as applying wisdom before it is everlastingly too late, but only after suffering irreparable loss. “When he came to himself” and returned home, the prodigal received a royal welcome, but he did not regain his inheritance.

An Australian author emphasizes this point in this rather unique and picturesque language:

“A young man has reached an absolute poise of incentive. [That is, he is at the crossroads, with power to make his decisions.] He tosses a shekel. ‘Heads—I go, and see life; tails—I stay at home. Heads it is.’ The alternative is accepted; whereupon destiny puts in her poke, bringing such vicissitudes as are inevitable on the initial option. In due time, another alternative presents itself, and the poise of incentive recurs. [He has foolishly squandered his substance and must make another decision. He can either eke out an existence as a swineherd or he can return home and start over. So he] … spits on a chip, and tosses it. ‘Wet—I crawl back home; dry—I see it out. Wet it is.’ So he goes to meet the ring, and the robe, and the fatted calf. His latter alternative has taken him home; and a felicitous option on ‘his father’s’ part has given him a welcome. But the … farm is gone. The ‘father’ himself cannot undo the effect of his son’s refusal to learn wisdom in time to preserve his inheritance.” (Collins, Such Is Life, pp. 85–88.)

Now I know that sometimes this prodigal son story is used to point up the forgiving nature of the father and the jealous and unforgiving nature of the faithful son. But, the lesson of the prodigal’s irretrievable loss should not be overlooked.

Since, however, we are all prodigals to some extent, it is indeed fortunate for us that there are some examples which assure us that we can avoid the tragedy of those who learn wisdom too late.

We have one such example in Saul of Tarsus—who later became Paul the apostle. We have another in Alma the younger. Although in their young manhood these two men forsook the paths of wisdom, they later repented and came all the way back. In order to do so, however, it was necessary for them to suffer that “godly sorrow” which “worketh repentance to salvation” (2 Cor. 7:10) and thereafter diligently apply their “hearts unto wisdom.” We learn from their own writings that they never forgot their follies and therefore must have regretted them all their lives. They did, however, obtain forgiveness and find peace within themselves and with their Maker. Our knowledge that they did so should strengthen our faith and give us hope and courage that even though we have strayed, in some degree, from the paths of wisdom, we likewise can, if we will, come all the way back. The forgiveness and peace that they obtained we can also obtain. In order to do so, however, we must repent as sincerely, learn wisdom, and “apply our hearts unto” it as diligently as did they.

In Paul’s First Epistle to Timothy, he indicated that his experience in coming back was meant to be a pattern for us.

“And I thank Christ Jesus our Lord [he said], for … he counted me faithful, putting me into the ministry;

“Who was before a blasphemer, and a persecutor, … but I obtained mercy, because I did it ignorantly in unbelief.

“And the grace of our Lord was exceeding abundant. …

“This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief.”

And then this important thought:

“Howbeit for this cause I obtained mercy, that in me first Jesus Christ might shew forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting.” (1 Tim. 1:12–16. Italics added.)

Perhaps no one, however—not even Paul—has ever been better qualified than was Alma to appreciate the imperative need to learn wisdom. Having failed to learn it in his early youth, he was brought to an understanding of it through a most dramatic and painful experience—an experience which not only worked in him a miraculous transformation, but made of him a most persuasive advocate for learning wisdom in one’s youth.

Although wellborn and well-taught, Alma was, in his early manhood, an unbeliever. The record describes him as “a very wicked and an idolatrous man.” Being “a man of many words” (Mosiah 27:8), he, through flattery, encouraged much iniquity among the people.

In his first reference to Alma, Mormon said that “while he [and the Sons of Mosiah were] going about to destroy the church of God, [an] angel of the Lord appeared unto them [descending] as it were in a cloud.” The angel “spake … with a voice of thunder, which caused the earth to shake.” Among other things, he said to Alma, “Go thy way, and seek to destroy the church no more … even if thou wilt of thyself be cast off.” (See Mosiah 27:10–11, 16.)

“When I heard [this, Alma later said,] I was struck with such great fear and amazement lest perhaps I should be destroyed, that I fell to the earth and I did hear no more.

“But I was racked with eternal torment, for my soul was harrowed up to the greatest degree and racked with all my sins.

“Yea, I did remember all my sins and iniquities, for which I was tormented with the pains of hell; yea, I saw that I had rebelled against my God, and that I had not kept his holy commandments.

“Yea, and I had … led [many of his children] away unto destruction; yea, and in fine so great had been my iniquities, that the very thought of coming into the presence of my God did rack my soul with inexpressible horror.

“Oh, thought I, that I could be banished and become extinct both soul and body, that I might not be brought to stand in the presence of my God, to be judged of my deeds.” (Alma 36:11–15.)

[And this reminds me of the statement in the Doctrine and Covenants that says, “Let virtue garnish thy thoughts unceasingly; then shall thy confidence wax strong in the presence of God.” (D&C 121:45.)

“And now, for three days and for three nights was I racked, even with the pains of a damned soul.

“And it came to pass that as I was thus racked with torment, while I was harrowed up by the memory of my many sins, behold, I remembered also to have heard my father prophesy unto the people concerning the coming of one Jesus Christ, a Son of God, to atone for the sins of the world.

“Now, as my mind caught hold upon this thought, I cried within my heart: O Jesus, thou Son of God, have mercy on me, who am in the gall of bitterness, and am encircled about by the everlasting chains of death.” (Alma 36:16–18.)

“And now, behold, when I thought this, I could remember my pains no more.”

He doesn’t say he couldn’t remember his sins; he said, “I could remember my pains no more.” I don’t know whether or not you can get your memory of your sins wiped out by repentance. I’ve never forgotten anything that I can remember! But he was not pained by his memories, he said.

“And now, behold, when I thought this, I could remember my pains no more; yea, I was harrowed up by the memory of my sins no more.

“And oh, what joy, and what marvelous light I did behold; yea, my soul was filled with joy as exceeding as was my pain!

“Yea, I say unto you, my son, that there could be nothing so exquisite and so bitter as were my pains. Yea, and again I say unto you, my son, that on the other hand, there can be nothing so exquisite and sweet as was my joy.” (Alma 36:19–21.)

Someday we will all understand that, for we will stand before our Maker and we will either have the pain because of the memory of our unrepented sins or we will have the joy of knowing that our sins are washed away.

“Yea, methought I saw, even as our father Lehi saw, God sitting upon his throne, surrounded with numberless concourses of angels, in the attitude of singing and praising their God; yea, and my soul did long to be there.

“But behold, my limbs did receive their strength again, and I stood upon my feet, and did manifest unto the people that I had been born of God.” (Alma 36:22–23.)

Such was the dramatic experience that brought Alma to his senses and induced him to apply his heart unto wisdom. This transformation marked the beginning of a phenomenal career.

Soon thereafter his father conferred upon him the office of high priest, which made him the presiding officer of the church. Almost immediately after his conversion, King Mosiah appointed him state historian. During the rest of his life—a period of about 20 years—in church, historical, judicial, governmental, military, missionary, gospel teaching, and prophetic service, he learned about every fundamental thing a human being can learn in this life.

In intellect, experience, faith, service, and wisdom, Alma has few peers in sacred history.

One measure of the stature of this man Alma is the fact that 120 pages—almost one-fourth of the 491 pages of the Nephite record, which covers a time period of 1,000 years—is devoted to the 20 years during which he was the dominant figure in the Nephite nation. His prowess as a historian is further witnessed by the fact that 116 pages of the 120 pages of Mormon’s abridgement are taken from the record that Alma himself kept.

A year after his appointment as historian, when under the reign of King Mosiah the form of government was changed, Alma, by the voice of the people, “was appointed to be the first chief judge.” (Mosiah 29:42.) In this capacity he was both chief justice and administrative head of state. As chief justice, the record says “he did judge righteous judgments.” (Mosiah 29:43.)

As head of state, he was also commander in chief. Unlike ordinary commanders in chief, however, he himself led his armies in the field.

After several successful military campaigns and a succeeding period of peace and prosperity, a moral decline set in among church members. Alma became so concerned that he did a most unusual thing; he resigned his positions as chief justice, head of state, and commander in chief.

“And this he did that he himself might go forth among his people [and] preach the word of God unto them, to stir them up in remembrance of their duty, and that he might pull down, by the word of God, all the pride and craftiness and all the contentions which were among his people, seeing no [other] way that he might reclaim them.” (Alma 4:19.)

For the remainder of his life—about 10 years—Alma carried on a missionary and gospel teaching campaign seldom, if ever, excelled. As a matter of fact, he and those who were with him, began at the time of their conversion “to teach the people, … traveling round about through all the land, publishing to all the people the things which they had heard and seen, and preaching the word of God in much tribulation, being greatly persecuted by those who were unbelievers.” (Mosiah 27:32.)

Space does not permit us here to follow Alma through his missionary travels nor to consider the numerous profound gospel doctrines he expounded with such consummate skill, wisdom, and inspiration. He himself was a great prophet and received many revelations.

As to his own knowledge of the things he taught, he said:

“Behold, I testify unto you that I do know that these things … are true. And how do ye suppose that I know of their surety?

“Behold, I say unto you they are made known unto me by the Holy Spirit of God. Behold, I have fasted and prayed many days that I might know these things of myself. And now I do know of myself that they are true; for the Lord God hath made them manifest unto me by his Holy Spirit; and this is the spirit of revelation which is in me.” (Alma 5:45–46.)

While the Prophet Joseph Smith was languishing in Liberty jail, he wrote:

“The things of God are of deep import, and time, and experience, and careful and ponderous and solemn thoughts can only find them out. Thy mind, O man! if thou wilt lead a soul unto salvation, must stretch as high as the utmost heavens, and search into and contemplate the darkest abyss, and the broad expanse of eternity—thou must commune with God.” (Joseph Smith, History of the Church, ed. B. H. Roberts, 3:295.)

As I review Alma’s life, it seems to me that he fully qualifies—under this statement—to lead souls unto salvation. He rose from the darkest abyss to contemplate the broad expanse of eternity and he communed with God.

I have given you this review of Alma’s life in order to qualify Alma as a witness of the message that I want to give you. His life experiences, as we have seen, ranged from the sorrow of the damned to the joy of the redeemed. From his experiences he learned much. Being a historian, he learned from history; being chief high priest, he learned from church discipline; being head of state, he learned statecraft; being chief justice, he learned the law; being commander in chief, he learned the lessons of war; being a righteous man, he became acquainted with God.

Being a father, his greatest concern was for the welfare of his children. In the last year of his mortality, with their eternal welfare in mind, “he caused that his sons should be gathered together, that he might give unto them every one his charge, separately, concerning the things pertaining unto righteousness.” (Alma 35:16.)

In the wisdom borne out of his great experiences—temporal and spiritual—he taught them many things. The heart of them all, however, the thing which in his wise judgment would be of most worth to them, he expressed in his charge, “Learn wisdom in thy youth.” Here are his words as they fell from his own lips:

“And now, O my son Helaman, behold, thou art in thy youth, and therefore, I beseech of thee that thou wilt hear my words and learn of me; for I do know that whosoever shall put their trust in God shall be supported in their trials, and their troubles, and their afflictions, and shall be lifted up at the last day. …

“And I have been supported under trials and troubles of every kind, yea, and in all manner of afflictions; yea, God has delivered me from prison, and from bonds, and from death; yea, and I do put my trust in him, and he will still deliver me.

“And I know that he will raise me up at the last day, to dwell with him in glory; … and …

“… ye ought to know as I do know [this he said to his sons, and I say it unto you marvelous young folks in the morning of your lives], that inasmuch as ye shall keep the commandments of God ye shall prosper in the land; … (Alma 36:3, 27, 28, 30.)

“O, remember, my son, and learn wisdom in thy youth; yea, learn in thy youth to keep the commandments of God.

“Yea, and cry unto God for all thy support; yea, let all thy doings be unto the Lord, and whithersoever thou goest let it be in the Lord; yea, let thy thoughts be directed unto the Lord; yea, let the affections of thy heart be placed upon the Lord forever.

“Counsel with the Lord in all thy doings, and he will direct thee for good; yea, when thou liest down at night lie down unto the Lord, that he may watch over you in your sleep; and when thou risest in the morning let thy heart be full of thanks unto God; and if ye do these things, ye shall be lifted up at the last day.” (Alma 37:35–37. Italics added.)

Now, my young brothers and sisters, I bear you my witness that I know the truth of these things. Alma knew from his own experience, which included revelation from heaven, that they are true. My knowledge has come in like manner. I know they are true. My prayer is that each of you, by applying your hearts unto wisdom in your youth, may have like knowledge. This you can have, for it is within your reach. By doing the things Alma counseled his sons to do, the Lord will support you in all your trials and tribulations and lift you up at the last day, and you will have the blessings—the rewards the Lord has promised to those who do the works of righteousness—” even peace in this world, and eternal life in the world to come.” (D&C 59:23.) That it may be so, I humbly pray.

Marion G. Romney, “Learn Wisdom in Thy Youth”, New Era, Dec. 1978, 47

“The days of our years are threescore years and ten; and if by reason of strength they be fourscore years, yet is their strength labour and sorrow; for it is soon cut off, and we fly away.”

With this thought in mind, the Psalmist pleaded:

“So teach us to number our days, that we may apply our hearts unto wisdom.” (Ps. 90:10, 12. Italics added.)

Sooner or later, in this life or the next, every person will learn the significance of applying his heart “unto wisdom.” Some learn it too late. Others learn it before it is everlastingly too late, but only after bitter experience that leaves long-lasting scars. A fortunate few are wise enough to learn wisdom in their youth. It is my prayer and hope and desire that each of us may find ourselves in this last group.

As an example of learning wisdom too late, I call attention to the statement of Samuel the Lamanite prophet to those Nephites in the land of Zarahemla who “did still remain in wickedness.” Pleading with them to forsake their inordinate love of riches and general indifference to the word of the Lord, he foretold the calamities which would befall their continued wickedness.

“And behold [said he], the time cometh that he curseth your riches, that they become slippery, that ye cannot hold them; …

“And in the days of your poverty ye shall cry unto the Lord; and in vain shall ye cry, for your desolation is already come upon you, and your destruction is made sure; and then shall ye weep and howl … and say:

“O that I had repented, … O that we had remembered the Lord our God in the day that he gave us our riches, and then they would not have become slippery that we should lose them; …

“Behold, we are surrounded by demons, yea, we are circled about by the angels of him who hath sought to destroy our souls. Behold, our iniquities are great. O Lord, canst thou not turn away thine anger from us? And this shall be your language in those days.

“But behold, your days of probation are past; ye have procrastinated the day of your salvation until it is everlastingly too late, and your destruction is made sure; yea, for ye have sought all the days of your lives for that which ye could not obtain; and ye have sought for happiness in doing iniquity, which thing is contrary to the nature of that righteousness which is in our great and Eternal Head.” (Hel. 13:31–33, 37–38. Italics added.)

It later became Mormon’s sad responsibility to record the literal fulfillment of this prediction. (See Morm. 1:16–19.)

These people experienced the tragic consequences of failing to apply their “hearts unto wisdom” until it was too late to obtain the blessings of repentance in this life.

In another example of learning wisdom too late, Shakespeare has Cardinal Wolsey, after falling from eminence and power, say:

Cromwell, I charge thee,

fling away ambition:

By that sin fell the angels;

how can man, then,

The image of his Maker,

hope to win by’t?

Then comes Shakespeare’s comment on wisdom:

Love thyself last: …

Corruption wins not more

than honesty. …

… be just and fear not.

Let all the ends thou aim’st

at be thy country’s,

Thy God’s, and truth’s: then,

if thou fall’st, O

Cromwell!

Thou fall’st a blessed

martyr. …

… O Cromwell,

Cromwell!

Had I but serv’d my God

with half the zeal

I serv’d my King, he would

not in mine age

Have left me naked to mine enemies.

(King Henry VIII, act III, scene 2.)

The Savior portrays the prodigal son as applying wisdom before it is everlastingly too late, but only after suffering irreparable loss. “When he came to himself” and returned home, the prodigal received a royal welcome, but he did not regain his inheritance.

An Australian author emphasizes this point in this rather unique and picturesque language:

“A young man has reached an absolute poise of incentive. [That is, he is at the crossroads, with power to make his decisions.] He tosses a shekel. ‘Heads—I go, and see life; tails—I stay at home. Heads it is.’ The alternative is accepted; whereupon destiny puts in her poke, bringing such vicissitudes as are inevitable on the initial option. In due time, another alternative presents itself, and the poise of incentive recurs. [He has foolishly squandered his substance and must make another decision. He can either eke out an existence as a swineherd or he can return home and start over. So he] … spits on a chip, and tosses it. ‘Wet—I crawl back home; dry—I see it out. Wet it is.’ So he goes to meet the ring, and the robe, and the fatted calf. His latter alternative has taken him home; and a felicitous option on ‘his father’s’ part has given him a welcome. But the … farm is gone. The ‘father’ himself cannot undo the effect of his son’s refusal to learn wisdom in time to preserve his inheritance.” (Collins, Such Is Life, pp. 85–88.)

Now I know that sometimes this prodigal son story is used to point up the forgiving nature of the father and the jealous and unforgiving nature of the faithful son. But, the lesson of the prodigal’s irretrievable loss should not be overlooked.

Since, however, we are all prodigals to some extent, it is indeed fortunate for us that there are some examples which assure us that we can avoid the tragedy of those who learn wisdom too late.

We have one such example in Saul of Tarsus—who later became Paul the apostle. We have another in Alma the younger. Although in their young manhood these two men forsook the paths of wisdom, they later repented and came all the way back. In order to do so, however, it was necessary for them to suffer that “godly sorrow” which “worketh repentance to salvation” (2 Cor. 7:10) and thereafter diligently apply their “hearts unto wisdom.” We learn from their own writings that they never forgot their follies and therefore must have regretted them all their lives. They did, however, obtain forgiveness and find peace within themselves and with their Maker. Our knowledge that they did so should strengthen our faith and give us hope and courage that even though we have strayed, in some degree, from the paths of wisdom, we likewise can, if we will, come all the way back. The forgiveness and peace that they obtained we can also obtain. In order to do so, however, we must repent as sincerely, learn wisdom, and “apply our hearts unto” it as diligently as did they.

In Paul’s First Epistle to Timothy, he indicated that his experience in coming back was meant to be a pattern for us.

“And I thank Christ Jesus our Lord [he said], for … he counted me faithful, putting me into the ministry;

“Who was before a blasphemer, and a persecutor, … but I obtained mercy, because I did it ignorantly in unbelief.

“And the grace of our Lord was exceeding abundant. …

“This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief.”

And then this important thought:

“Howbeit for this cause I obtained mercy, that in me first Jesus Christ might shew forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting.” (1 Tim. 1:12–16. Italics added.)

Perhaps no one, however—not even Paul—has ever been better qualified than was Alma to appreciate the imperative need to learn wisdom. Having failed to learn it in his early youth, he was brought to an understanding of it through a most dramatic and painful experience—an experience which not only worked in him a miraculous transformation, but made of him a most persuasive advocate for learning wisdom in one’s youth.

Although wellborn and well-taught, Alma was, in his early manhood, an unbeliever. The record describes him as “a very wicked and an idolatrous man.” Being “a man of many words” (Mosiah 27:8), he, through flattery, encouraged much iniquity among the people.

In his first reference to Alma, Mormon said that “while he [and the Sons of Mosiah were] going about to destroy the church of God, [an] angel of the Lord appeared unto them [descending] as it were in a cloud.” The angel “spake … with a voice of thunder, which caused the earth to shake.” Among other things, he said to Alma, “Go thy way, and seek to destroy the church no more … even if thou wilt of thyself be cast off.” (See Mosiah 27:10–11, 16.)

“When I heard [this, Alma later said,] I was struck with such great fear and amazement lest perhaps I should be destroyed, that I fell to the earth and I did hear no more.

“But I was racked with eternal torment, for my soul was harrowed up to the greatest degree and racked with all my sins.

“Yea, I did remember all my sins and iniquities, for which I was tormented with the pains of hell; yea, I saw that I had rebelled against my God, and that I had not kept his holy commandments.

“Yea, and I had … led [many of his children] away unto destruction; yea, and in fine so great had been my iniquities, that the very thought of coming into the presence of my God did rack my soul with inexpressible horror.

“Oh, thought I, that I could be banished and become extinct both soul and body, that I might not be brought to stand in the presence of my God, to be judged of my deeds.” (Alma 36:11–15.)

[And this reminds me of the statement in the Doctrine and Covenants that says, “Let virtue garnish thy thoughts unceasingly; then shall thy confidence wax strong in the presence of God.” (D&C 121:45.)

“And now, for three days and for three nights was I racked, even with the pains of a damned soul.

“And it came to pass that as I was thus racked with torment, while I was harrowed up by the memory of my many sins, behold, I remembered also to have heard my father prophesy unto the people concerning the coming of one Jesus Christ, a Son of God, to atone for the sins of the world.

“Now, as my mind caught hold upon this thought, I cried within my heart: O Jesus, thou Son of God, have mercy on me, who am in the gall of bitterness, and am encircled about by the everlasting chains of death.” (Alma 36:16–18.)

“And now, behold, when I thought this, I could remember my pains no more.”

He doesn’t say he couldn’t remember his sins; he said, “I could remember my pains no more.” I don’t know whether or not you can get your memory of your sins wiped out by repentance. I’ve never forgotten anything that I can remember! But he was not pained by his memories, he said.

“And now, behold, when I thought this, I could remember my pains no more; yea, I was harrowed up by the memory of my sins no more.

“And oh, what joy, and what marvelous light I did behold; yea, my soul was filled with joy as exceeding as was my pain!

“Yea, I say unto you, my son, that there could be nothing so exquisite and so bitter as were my pains. Yea, and again I say unto you, my son, that on the other hand, there can be nothing so exquisite and sweet as was my joy.” (Alma 36:19–21.)

Someday we will all understand that, for we will stand before our Maker and we will either have the pain because of the memory of our unrepented sins or we will have the joy of knowing that our sins are washed away.

“Yea, methought I saw, even as our father Lehi saw, God sitting upon his throne, surrounded with numberless concourses of angels, in the attitude of singing and praising their God; yea, and my soul did long to be there.

“But behold, my limbs did receive their strength again, and I stood upon my feet, and did manifest unto the people that I had been born of God.” (Alma 36:22–23.)

Such was the dramatic experience that brought Alma to his senses and induced him to apply his heart unto wisdom. This transformation marked the beginning of a phenomenal career.

Soon thereafter his father conferred upon him the office of high priest, which made him the presiding officer of the church. Almost immediately after his conversion, King Mosiah appointed him state historian. During the rest of his life—a period of about 20 years—in church, historical, judicial, governmental, military, missionary, gospel teaching, and prophetic service, he learned about every fundamental thing a human being can learn in this life.

In intellect, experience, faith, service, and wisdom, Alma has few peers in sacred history.

One measure of the stature of this man Alma is the fact that 120 pages—almost one-fourth of the 491 pages of the Nephite record, which covers a time period of 1,000 years—is devoted to the 20 years during which he was the dominant figure in the Nephite nation. His prowess as a historian is further witnessed by the fact that 116 pages of the 120 pages of Mormon’s abridgement are taken from the record that Alma himself kept.

A year after his appointment as historian, when under the reign of King Mosiah the form of government was changed, Alma, by the voice of the people, “was appointed to be the first chief judge.” (Mosiah 29:42.) In this capacity he was both chief justice and administrative head of state. As chief justice, the record says “he did judge righteous judgments.” (Mosiah 29:43.)

As head of state, he was also commander in chief. Unlike ordinary commanders in chief, however, he himself led his armies in the field.

After several successful military campaigns and a succeeding period of peace and prosperity, a moral decline set in among church members. Alma became so concerned that he did a most unusual thing; he resigned his positions as chief justice, head of state, and commander in chief.

“And this he did that he himself might go forth among his people [and] preach the word of God unto them, to stir them up in remembrance of their duty, and that he might pull down, by the word of God, all the pride and craftiness and all the contentions which were among his people, seeing no [other] way that he might reclaim them.” (Alma 4:19.)

For the remainder of his life—about 10 years—Alma carried on a missionary and gospel teaching campaign seldom, if ever, excelled. As a matter of fact, he and those who were with him, began at the time of their conversion “to teach the people, … traveling round about through all the land, publishing to all the people the things which they had heard and seen, and preaching the word of God in much tribulation, being greatly persecuted by those who were unbelievers.” (Mosiah 27:32.)

Space does not permit us here to follow Alma through his missionary travels nor to consider the numerous profound gospel doctrines he expounded with such consummate skill, wisdom, and inspiration. He himself was a great prophet and received many revelations.

As to his own knowledge of the things he taught, he said:

“Behold, I testify unto you that I do know that these things … are true. And how do ye suppose that I know of their surety?

“Behold, I say unto you they are made known unto me by the Holy Spirit of God. Behold, I have fasted and prayed many days that I might know these things of myself. And now I do know of myself that they are true; for the Lord God hath made them manifest unto me by his Holy Spirit; and this is the spirit of revelation which is in me.” (Alma 5:45–46.)

While the Prophet Joseph Smith was languishing in Liberty jail, he wrote:

“The things of God are of deep import, and time, and experience, and careful and ponderous and solemn thoughts can only find them out. Thy mind, O man! if thou wilt lead a soul unto salvation, must stretch as high as the utmost heavens, and search into and contemplate the darkest abyss, and the broad expanse of eternity—thou must commune with God.” (Joseph Smith, History of the Church, ed. B. H. Roberts, 3:295.)

As I review Alma’s life, it seems to me that he fully qualifies—under this statement—to lead souls unto salvation. He rose from the darkest abyss to contemplate the broad expanse of eternity and he communed with God.

I have given you this review of Alma’s life in order to qualify Alma as a witness of the message that I want to give you. His life experiences, as we have seen, ranged from the sorrow of the damned to the joy of the redeemed. From his experiences he learned much. Being a historian, he learned from history; being chief high priest, he learned from church discipline; being head of state, he learned statecraft; being chief justice, he learned the law; being commander in chief, he learned the lessons of war; being a righteous man, he became acquainted with God.

Being a father, his greatest concern was for the welfare of his children. In the last year of his mortality, with their eternal welfare in mind, “he caused that his sons should be gathered together, that he might give unto them every one his charge, separately, concerning the things pertaining unto righteousness.” (Alma 35:16.)

In the wisdom borne out of his great experiences—temporal and spiritual—he taught them many things. The heart of them all, however, the thing which in his wise judgment would be of most worth to them, he expressed in his charge, “Learn wisdom in thy youth.” Here are his words as they fell from his own lips:

“And now, O my son Helaman, behold, thou art in thy youth, and therefore, I beseech of thee that thou wilt hear my words and learn of me; for I do know that whosoever shall put their trust in God shall be supported in their trials, and their troubles, and their afflictions, and shall be lifted up at the last day. …

“And I have been supported under trials and troubles of every kind, yea, and in all manner of afflictions; yea, God has delivered me from prison, and from bonds, and from death; yea, and I do put my trust in him, and he will still deliver me.

“And I know that he will raise me up at the last day, to dwell with him in glory; … and …

“… ye ought to know as I do know [this he said to his sons, and I say it unto you marvelous young folks in the morning of your lives], that inasmuch as ye shall keep the commandments of God ye shall prosper in the land; … (Alma 36:3, 27, 28, 30.)

“O, remember, my son, and learn wisdom in thy youth; yea, learn in thy youth to keep the commandments of God.

“Yea, and cry unto God for all thy support; yea, let all thy doings be unto the Lord, and whithersoever thou goest let it be in the Lord; yea, let thy thoughts be directed unto the Lord; yea, let the affections of thy heart be placed upon the Lord forever.

“Counsel with the Lord in all thy doings, and he will direct thee for good; yea, when thou liest down at night lie down unto the Lord, that he may watch over you in your sleep; and when thou risest in the morning let thy heart be full of thanks unto God; and if ye do these things, ye shall be lifted up at the last day.” (Alma 37:35–37. Italics added.)

Now, my young brothers and sisters, I bear you my witness that I know the truth of these things. Alma knew from his own experience, which included revelation from heaven, that they are true. My knowledge has come in like manner. I know they are true. My prayer is that each of you, by applying your hearts unto wisdom in your youth, may have like knowledge. This you can have, for it is within your reach. By doing the things Alma counseled his sons to do, the Lord will support you in all your trials and tribulations and lift you up at the last day, and you will have the blessings—the rewards the Lord has promised to those who do the works of righteousness—” even peace in this world, and eternal life in the world to come.” (D&C 59:23.) That it may be so, I humbly pray.

Marion G. Romney, “Learn Wisdom in Thy Youth”, New Era, Dec. 1978, 47

“Ask What I Shall Give Thee”

Having been made king of Israel by his father, David, Solomon became the leader of a great nation. It was about 1015 B.C., and the kingdom was large, unified, and prosperous. Solomon was but a young adult, probably in his 20s, when he ascended to the throne (see Bible Dictionary, “Chronology,” 636).

Solomon appears to have been deeply humbled by the burden of leading Israel, and “because the Lord blessed Solomon as he was walking in the statutes of David, his father, he began to love the Lord” (JST, 1 Kgs. 3:3). In Gibeon (see Bible Map 19), Solomon earnestly sought the Lord. In response to Solomon’s deep yearning for and imploring help from the God of Israel, the Lord appeared to him and said, “Ask what I shall give thee” (1 Kgs. 3:5).

With great reverence, Solomon responded by citing the Lord’s blessings upon his father, David. Solomon then identified his own perceived weakness, his profound need: “O Lord my God, thou hast made thy servant king … and I am but a child” (1 Kgs. 3:7).

Solomon was concerned that he lacked the capacity to govern the affairs of men. His faith in the Lord’s mercy and his recognition of his own weakness allowed him to respond to the Lord with this request: “Give therefore thy servant an understanding heart to judge thy people, that I may discern between good and bad” (1 Kgs. 3:9).

Solomon’s selfless request pleased the Lord: “Because thou hast asked this thing, and hast not asked for thyself … behold, I have done according to thy words: lo, I have given thee a wise and an understanding heart” (1 Kgs. 3:11–12). The Lord then gave him other great blessings and strictly charged Solomon to walk in His ways and keep His commandments.

Wisdom Was in Him

During Solomon’s 40-year reign, God gave him “wisdom and understanding exceeding much, and largeness of heart, even as the sand that is on the sea shore” (1 Kgs. 4:29). As king, Solomon judged the cases that could not be satisfactorily resolved by lower judges. Thus he heard only the most difficult cases. His wisdom was demonstrated in his judgment of a case involving two women called harlots and a dead child.

Two women who lived together in a house had each borne a son within three days of each other. While sleeping in the night, one of the women overlaid her newborn, smothering the child to death. Discovering her loss in the night, she exchanged her deceased child for the living child of the other mother. Becoming aware the next morning of the fraud perpetrated upon her, the mother of the living child appealed to public justice for a righting of the wrong (see 1 Kgs. 3:16–22).

The difficulty of the case lay in the absence of witnesses. No one else had been in the house the night of the tragedy (see 1 Kgs. 3:18). Further, the living newborn could not identify his mother, nor could he be clearly distinguished by his physical features. Both women were equally adamant in their statements about their motherhood of the newborn (see 1 Kgs. 3:23).

Having patiently heard the case, Solomon called for a sword and ordered, “Divide the living child in two, and give half to the one [woman], and half to the other” (1 Kgs. 3:25). “O my lord, give her the living child, and in no wise slay it,” was one woman’s response. The other said, “Let it be neither mine nor thine, but divide it” (1 Kgs. 3:26). Solomon’s pronouncement proved to be an effective method of discovering the truth. He ordered that the child not be slain but given to the woman who had been willing to give the infant up to the other.

Gaining Wisdom in Our Lives

Wisdom is the capacity to exercise sound judgment in applying general knowledge and principles to particular circumstances. Thus it consists of both a broad knowledge and understanding of things and the judgment to apply that knowledge properly. Without broad knowledge there cannot be wisdom.

This broad knowledge grows from schooling in the ways of the Lord. Solomon’s ascendancy to the throne and the work that he was to perform for Israel was foreseen by his father, David (see 1 Chron. 17:11–14, 22:1–19). Thus David no doubt ensured that Solomon was prepared for his days as king, seeing that he was properly schooled in the ways of the Lord.

Notwithstanding his preparatory schooling, Solomon recognized that something more was required for him to properly perform his duties. He knew he needed the capacity to judge, to discern between good and evil. While such a capacity may be partially acquired through experience, it is essentially a gift of the Spirit (see D&C 46:17–18). Thus if we wish to obtain wisdom, we must qualify ourselves for the administration of the Holy Ghost. In striving to do so, I have found the following principles to be helpful.

Ask. In spiritual matters, asking is a prerequisite to receiving. When the Lord appeared to Solomon, He told him to “ask what I shall give thee” (1 Kgs. 3:5). In all scripture, there is no more frequent injunction than to ask. Thus the gift of wisdom must be earnestly sought (see D&C 46:8–9, 28–30). Unfortunately, many do not ask the Lord for His understanding, choosing instead to rely on their own in an effort to manage their lives. Such arrogance may arise from extensive study or experience. In the end, however, the breadth or depth of one’s expertise is immaterial, for “the wisdom of this world is foolishness with God” (1 Cor. 3:19) and “it profiteth [us] not” (2 Ne. 9:28). Study and experience are good, but only if we “hearken unto the counsels of God” (2 Ne. 9:29).

Sustain effort and exercise patience. The gift of wisdom does not come merely by asking. Solomon did more than just ask; he sacrificed a thousand burnt offerings to the Lord at Gibeon (see 1 Kgs. 3:4). And our efforts must be sustained over time since spiritual knowledge does not come all at once but “line upon line, precept upon precept” (2 Ne. 28:30). Furthermore, spiritual knowledge comes not on our terms or timetable but on the Lord’s. President Boyd K. Packer, Acting President of the Quorum of the Twelve Apostles, has said: “You cannot force spiritual things … You can create a climate to foster growth, nourish, and protect; but you cannot force or compel: you must await the growth. Do not be impatient to gain great spiritual knowledge.”

Foster personal reverence. Because the Holy Spirit is a “still small voice, which whispereth” (D&C 85:6) and “a still voice of perfect mildness” (Hel. 5:30), we too must be still to hear or feel His voice (see also Ps. 46:10). “Cast away your idle thoughts and your excess of laughter,” the Lord has told us. “Cease from all your light speeches, … from all your pride and light-mindedness” (D&C 88:69, 121). Our failure to follow this counsel offends the Spirit and diminishes our access to His wisdom.

The Lord’s Promise

As Solomon’s father, David, said, “The fear of the Lord is the beginning of wisdom: a good understanding have all they that do his commandments” (Ps. 111:10). It is therefore little wonder that David charged his young son to be obedient. The Lord’s promise to the righteous is that “their wisdom shall be great, and their understanding reach to heaven” (D&C 76:9). The reason for this is that spiritual understanding accrues to the obedient; it “distil[s] upon [the] soul as the dews from heaven” (D&C 121:45). As we earnestly study and learn the ways of the Lord and then qualify ourselves for the companionship of the Holy Ghost, I testify that He will guide us in wisdom’s path (see Mosiah 2:36).

James J. Hamula, “The Quest for Wisdom”, Ensign, July 2002, 40

Leaders of this Church have repeatedly emphasized the importance of education. It is a vital component of wisdom. Not long after the pioneers began construction of their temple in Illinois, they established the University of the City of Nauvoo. The First Presidency proclaimed that this university “will enable us to teach our children wisdom, to instruct them in all the knowledge and learning, in the arts, sciences, and learned professions.”

A similar scene followed after the persecuted pioneers entered the valley of the Great Salt Lake. Less than three years later, on 28 February 1850, they instituted the University of the State of Deseret.  Later several academies of learning were established.

Now as Church membership worldwide exceeds eight million, it is evident that a direct role of the Church in secular education is no longer feasible. Yet our commitment to education remains constant.

Scriptures teach that “the glory of God is intelligence.” (D&C 93:36.) They also teach that individual “intelligences … were organized before the world was.” (Abr. 3:22.) “Man was also in the beginning with God. Intelligence, or the light of truth, was not created or made, neither indeed can be.” (D&C 93:29.)

Our personal intelligence is everlasting and divine. I believe Thomas Jefferson felt that dignity of the human spirit when he wrote: “I have sworn upon the Altar of God, eternal hostility against every form of tyranny over the mind of man.”

Seek Education

Because of our sacred regard for each human intellect, we consider the obtaining of an education to be a religious responsibility. Yet opportunities and abilities differ. I believe that in the pursuit of education, individual desire is more influential than institution, and personal faith more forceful than faculty.

Our Creator expects His children everywhere to educate themselves. He issued a commandment: “Seek ye diligently and teach one another words of wisdom; yea, seek ye out of the best books words of wisdom; seek learning, even by study and also by faith.” (D&C 88:118.) And He assures us that knowledge acquired here will be ours forever. (See D&C 130:18–19.)

Measured by this celestial standard, it is apparent that those who impulsively “drop out” and cut short their education not only disregard divine decree but frustrate the realization of their own potential.

I remember my moment of resolution many years ago when, as an untrained teenager, I secured temporary employment at Christmastime. The work was monotonous. Each hour and each day passed slowly. I resolved then and there that I must obtain an education that would qualify me better for life. I determined to stay in school and work for an education as though my very life depended upon it.

Later as stake president I was questioned by many young people about their own educational pursuits. Some asked me how long it took to become a doctor of medicine. “The general pattern would be four years at a university, followed by four years in medical school,” I replied. “And if you choose to become a specialist, that could take another five years or more, depending upon your desire.”

That occasionally evoked a reaction: “That adds up to thirteen years—and maybe more? That’s too long for me!”

“It all depends,” I would respond. “Preparation for your career is not too long if you know what you want to do with your life. How old will you be thirteen years from now if you don’t pursue your education? Just as old, whether or not you become what you want to be!”

So my counsel then—and now—is to continue your education wherever you are, whatever your interest and opportunity, however you determine you can best serve your family and society.

Beware of Unbalance

Choose what you will learn and whose purposes you will serve. But don’t place all your intellectual eggs in one basket of secular learning. Remember this warning from the Book of Mormon:

“O the vainness, and the frailties, and the foolishness of men! When they are learned they think they are wise, and they hearken not unto the counsel of God, for they set it aside, supposing they know of themselves, wherefore, their wisdom is foolishness and it profiteth them not. And they shall perish.

“But to be learned is good if they hearken unto the counsels of God.” (2 Ne. 9:28–29.)

That scripture reminds me of a friend who proudly boasted that his climb toward wealth had come from tireless work and lessons learned in the “school of hard knocks.” But his fortune had come at the expense of his spiritual development. When it was too late, he regretfully discovered that his ladder of success had been leaning against the wrong wall. He had never read this instruction from his Maker:

“Seek not for riches but for wisdom, and behold, the mysteries of God shall be unfolded unto you, and then shall you be made rich. Behold, he that hath eternal life is rich.” (D&C 6:7; see also D&C 11:7.)

Mankind’s unfamiliarity with the scriptures has sometimes brought sorrow to great numbers of people over long periods of time. The suffering that has resulted from such ignorance is truly tragic. May I illustrate with excerpts from history that pertain to the spread of infection.

In the nineteenth century, health officials and others were concerned about pollution of the air, not by visible smoggy hydrocarbons of today, but by an invisible miasma that was blamed for almost any infection. In 1867, for example, Lord Lister indicted bad air as the chief cause of infection.  Because of that, in 1869 Simpson from Edinburgh urged that hospitals be taken down and rebuilt every few years.  Such an extravagant practice was also advocated by other experts.

Even Florence Nightingale, a living legend following her heroic efforts in the Crimean War, failed to recognize the transmission of infection from one patient to another—this despite her careful notations that wound infection accounted for 40 percent of postoperative mortality.

But others missed the connection, too. For centuries, lives of innumerable mothers and children were claimed by “childbirth fever”—infections unknowingly transmitted among the innocent by unwashed hands of attendants.

It was only a short century ago that the great work of Koch, Pasteur, and others proved that infection could be caused by bacteria in contaminated body fluids—or infected issues—passed from one individual to another.

With these highlights of history in mind, may I quote the word of the Lord recorded long ago in Leviticus, chapter fifteen:

“The Lord spake unto Moses and to Aaron, saying,

“Speak unto the children of Israel, and say unto them, When any man hath a running issue out of his flesh, because of his issue he is unclean.

“And this shall be his uncleanness in his issue. …

“Every bed, whereon he lieth that hath the issue, is unclean: and every thing, whereon he sitteth, shall be unclean.

“And whosoever toucheth his bed shall wash his clothes, and bathe himself in water. …

“And he that toucheth the flesh of him that hath the issue shall wash his clothes, and bathe himself in water.” (Lev. 15:1–5, 7; emphasis added.)

Several verses follow which re-emphasize and illustrate those important principles. Then we read this conclusion:

“And when he that hath an issue is cleansed of his issue; then he shall … wash his clothes, and bathe his flesh in running water, and shall be clean.” (Lev. 15:13.)

Thus, our loving Heavenly Father had clearly revealed principles of clean technique in the handling of infected patients more than three thousand years ago! These scriptures are in complete harmony with modern medical guidelines.  But during those many millennia, how many mothers needlessly perished? How many children suffered because man’s quest for knowledge had failed to incorporate the word of the Lord?

Contemporary Challenges

In our day, many challenges face us. Some are new, some are old—simply clothed in modern attire. The epistles of Paul include prophecies pertaining to our day. Do these descriptions sound familiar?

“In the last days perilous times shall come.

“For men shall be lovers of their own selves, covetous, boasters, proud, [and the list of insidious qualities goes on] …

“Without natural affection, …

“Lovers of pleasures more than lovers of God;

“Having a form of godliness, but denying the power thereof: …

“Ever learning, and never able to come to the knowledge of the truth.” (2 Tim. 3:1–5, 7.)

Paul’s warnings describe apostasy and other dangers of our day. Some of these perils are contrary to God’s purposes and are championed by persuasive people possessing more ability than morality, more knowledge than wisdom. Their rationalization breeds justification. The Bible affirms that the “way of a fool is right in his own eyes.” (Prov. 12:15.) Indeed, individuals with malignity of purpose often wear the mask of honesty. So we must constantly be on guard.

To build a house straight and strong, you do not choose crooked boards. So to build your eternal destiny, you cannot—you must not—limit lessons only to those warped to exclude revelation from God. The Book of Mormon offers this note of caution and hope:

“Seek not to counsel the Lord, but to take counsel from his hand. For behold, ye yourselves know that he counseleth in wisdom, and in justice, and in great mercy, over all his works.” (Jacob 4:10.)

Remember the terrible price paid for ignorance of divine instruction. Until the turn of this century, infection was spread as if no one had ever read or taken seriously the fifteenth chapter of Leviticus. Where is wisdom?

Today we are seriously concerned with the increasing incidence of human infection with HIV (Human Immunosuppressive Virus) and variant viruses and the associated outbreak of AIDS (Acquired Immune Deficiency Syndrome). An epidemic has been forecast—a plague fueled by a vocal few who exhibit greater concern for civil rights than for public health, a plague abetted by the immoral. Some live in lust as though God’s commandment to be chaste was written with an asterisk, exempting them from obeying. And regrettably, as in previous plagues, many innocent victims are doomed to suffer. Where is wisdom?

Avoidable deaths and mounting financial burdens are also incurred worldwide because of indifference to or ignorance of God’s declaration that tobacco “is not good for man.” (D&C 89:8.) Many other societal problems could be listed, such as alcohol and drug abuse, gambling, civil strife, and erosion of family stability.  We may know so much, yet learn so little. “Where is the wisdom we have lost in knowledge? Where is the knowledge we have lost in information?”  Again I ask, Where is wisdom?

Wisdom Found

Wisdom is to be found in pure intelligence—in that divine light which can guide people in all countries, all climes, and all continents. The Lord has promised that “a light shall break forth among them that sit in darkness, and it shall be the fulness of my gospel.” (D&C 45:28.) Then He lamented:

“But they receive it not; for they perceive not the light, and they turn their hearts from me because of the precepts of men. …

“And there shall be men standing in that generation, that shall not pass until they shall see an overflowing scourge; for a desolating sickness shall cover the land.

“But my disciples shall stand in holy places, and shall not be moved; but among the wicked, men shall lift up their voices and curse God and die.

“And there shall be earthquakes also in divers places, and many desolations; yet men will harden their hearts against me.” (D&C 45:29, 31–33; see also D&C 87:6.)

In bright contrast to such bitter chaos, the light of the gospel of Jesus Christ beams as the hope of the world. Missionaries and members courageously proclaim its brilliance. Wise students throughout the world heed its light and enrich their education by adding the curriculum of Church Seminaries and Institutes. The Lord hides His wisdom from no one: “If any of you lack wisdom, let him ask of God.” (James 1:5.)

Again I pose the question once asked by Job: “Where shall wisdom be found?” (Job 28:12.) Answer: It emanates from the Lord. He Himself said,

“I will give unto the children of men line upon line, precept upon precept, here a little and there a little; and blessed are those who hearken unto my precepts, and lend an ear unto my counsel, for they shall learn wisdom; for unto him that receiveth I will give more.” (2 Ne. 28:30.)

Divine light and wisdom continue to increase when love for Deity grows:

“That which is of God is light; and he that receiveth light, and continueth in God, receiveth more light; and that light groweth brighter and brighter until the perfect day.” (D&C 50:24; see also D&C 88:67.)

“He that keepeth his commandments receiveth truth and light, until he is glorified in truth and knoweth all things.” (D&C 93:28.)

Where is wisdom? It pulses and surges with the Lord’s light of truth! With that light He lifts us toward eternal life, I testify in the name of Jesus Christ, amen.

Russell M. Nelson, “Where Is Wisdom?”, Ensign, Nov. 1992, 6

Obedience Is the Beginning of Wisdom

Wisdom consists of knowing our Heavenly Father’s commandments and living them. Alma counseled his son Helaman: “O, remember, my son, and learn wisdom in thy youth; yea, learn in thy youth to keep the commandments of God” (Alma 37:35). Gaining wisdom in all things is a lifelong process. As we continually strive to obey the commandments given to us, we are promised that we will increase in wisdom, “line upon line, precept upon precept” (2 Ne. 28:30).

One family gained wisdom as they obeyed the counsel of President Ezra Taft Benson to study the Book of Mormon. Because they had four young children, at first they were able to read only one column in the Book of Mormon each day. At that pace, it took them six months to read 1 Nephi. However, five years later, they sat outside the Alberta Temple and read the last chapter of the book as they waited for the rededication of the temple to begin. The father remembers: “We didn’t see any angels or hear voices, but we did feel the calm, peaceful, loving presence of the Holy Ghost.” They gave thanks for the blessings they had received through their study—“blessings of increased faith, strength in the face of adversity, and greater love and tranquility in [their] home” (Liahona, June 1996, 44).

Wisdom Comes to the Humble

The gift of wisdom comes to those who seek it with humility. “Let him that is ignorant learn wisdom by humbling himself and calling upon the Lord his God … ;

“For my Spirit is sent forth into the world to enlighten the humble and contrite” (D&C 136:32–33).

One young woman received understanding of a significant gospel principle as she attended an institute of religion class. The lesson that day helped her realize she had not fully repented of past transgressions. She felt the influence of the Holy Ghost and knew she must be obedient and confess her transgressions, but she was too frightened to talk to her bishop about it.

As she humbly prayed, the words of a hymn filled her mind: “Fear not, I am with thee; oh, be not dismayed, For I am thy God and will still give thee aid” (“How Firm a Foundation,” Hymns, number 85). Enlightened and assured, she went to the bishop and began the process of repentance.

It is significant that the Restoration began when, at age 14, Joseph Smith read the promise that wisdom is granted to those who “ask in faith, nothing wavering” (James 1:6). Trusting the promise, he humbly sought wisdom—and learned, as we all can, that a person “who lacked wisdom might ask of God, and obtain, and not be upbraided” (JS—H 1:26).

“Wisdom through Obedience”, Liahona, June 1997, 25

“On this trip, [Admiral Peary] traveled a whole day toward the North, his sled dogs unflagging in their speed. At night, when he checked his bearings to determine his latitude, he found to his surprise that he was much further South than he had been in the morning.

“All day, it seems, he had been driving toward the North on an immense iceberg drawn southward by an ocean current.

“And sometimes it occurs to me that we are all standing on this iceberg, racing forward in one direction, while the very ground beneath us moves implacably in the other direction.

“With tremendous speed and power, we are moving toward discoveries and inventions that utterly dwarf Peary’s conquest of the North Pole. In medicine, in technology, in food supply, in materials and techniques and processes, we have made more progress in the last fifty years than was made in the previous five hundred.

“Yet, at the same time, the ground we are standing on steadily seems to move backward, drawn not by ocean currents, but by social currents too vast and deep for us to comprehend, much less to control.

“As we check our bearings to determine the latitude of the human condition at this point in history, we are more surprised and appalled than Peary to learn that we are ‘farther South’ than our fathers or grandfathers were.

“The first two-thirds of the 20th Century have witnessed a monumental regression from the hopes and aspirations of the 19th Century. For now, with all the new techniques at our disposal for mastering nature and controlling our own destinies, we appear further than ever from our goals.” (Sydney J. Harris, Deseret News, January 7, 1964, p. 14-A.)

As I reread this statement, I think Sydney Harris summed up rather well some aspects of the present world situation. Certainly mankind is more knowledgeable in many areas than it has ever been before. “In medicine, in technology, in food supply, in materials and techniques and processes,” we have made and are making unprecedented progress. Not only is knowledge in these areas being accumulated so fast that one can hardly keep abreast of it, even in a very narrow field, but the application of much of it is literally transforming our way of life.

We are also gaining knowledge in other fields—those, for instance, which relate to men’s personal conduct and to their dealings with one another. Unfortunately, however, we do not seem able to put the knowledge we acquire in these areas to similar beneficial use. An example of this is the continued use of tobacco in the face of knowledge that it greatly increases the incidence of lung cancer.

Another example is found in the area of family relations. In spite of all we know about the causes and evils of divorce, and in spite of the tremendous work done by marriage counselors and other welfare agencies, the divorce rate is still going up.

These are but two of many illustrations which could be cited to sustain the conclusion that “as we check our bearings to determine the latitude of the human condition at this point in history, we are more surprised and appalled than Peary to learn that we are ‘farther South’ than our fathers or grandfathers were.”

Now, I know I have not told you anything new. Our predicament is quite generally recognized, and many solutions have been suggested. There are those who pin their hopes on the United Nations. Others contend that the solution depends upon education. Some say it depends upon a knowledge of economics. Others put their hopes in armaments.

No doubt all these proposals have their functions. But in my judgment, no one of them nor all of them together will cure our fatal weakness. I say this because not one of them, either wittingly or unwittingly, takes that weakness into account. Our fatal weakness is, as already indicated, the inability to put to beneficial use knowledge which relates to our own personal conduct and to our dealings one with another on the local, national, or international level. What we have already said about tobacco is true also for immorality, which involves many people in worldly cultures.

The same thing, in varying degrees, could be said with respect to honesty and every other moral principle. Many in the world simply do not have the capacity to apply with wisdom the knowledge they have about the enslaving philosophies of Satan. In dealing with his influences, they react just like a frog. I am told that a frog dropped suddenly into a pan of hot water will immediately jump out, but that if he is put in a pan of cold water and placed on a stove, he will stay in it until he boils to death. I think in these matters many are getting pretty warm!

Many people correctly make the point that our only hope is to turn to God and his laws of conduct. For example, Charles Lindbergh said that in his young manhood he thought “science was more important than either man or God,” and that “without a highly developed science modern man lacks the power to survive.” After World War II, however, he went to Germany and saw what bombing had done to that country, which had been a world leader in science. There, he says, “I learned that if his civilization is to continue, modern man must direct the material power of his science by the spiritual truths of his God.” Reader’s Digest, February 1964, pp. 95–96.)

With these generalities we, of course, agree. But like the statistics on cigarettes and lung cancer, and the reports on divorce and immorality, they don’t get results. They have “a form of godliness” but lack “the power thereof.” (See 2 Tim. 3:5.) They don’t change men’s personal habits or arrest their steady descent into moral and philosophical degeneracy.

As I think about mankind’s great learning, our progress in material things, our unsolved problems, and our declining morality, I come to the conclusion that our troubles are in large measure due not so much to a lack of facts as to a want of wisdom. What we desperately need is to recognize and acquire that quality which converts knowledge into wisdom.

The dictionary distinguishes wisdom from knowledge—which, it says, denotes “acquaintance with, or clear perception of, facts,” and from science, which “is exact, organized, and classified knowledge, especially in relation to the physical world,” and from information, which is defined as “knowledge communicated or acquired, especially by reading or observation.” Wisdom as distinguished from these, it says, “is the capacity of judging soundly and dealing broadly with facts, especially in their practical relations to life and conduct.” It is for want of this capacity that our generation is deteriorating. The development of this capacity, which converts knowledge into wisdom, is one of the blessings that comes from receiving the guidance and companionship of the Holy Spirit after we have entered into the Master’s church.

Since knowledge is an “acquaintance with, or clear perception of, facts;” and wisdom is “the capacity of judging soundly and dealing broadly with facts; especially in their practical” application “to life and conduct,” it follows that wisdom is a product of, and is dependent upon knowledge.

The Book of Mormon specifically relates God’s wisdom to his knowledge. Speaking of God’s plan for the salvation of men, Lehi says: “All things have been done in the wisdom of him who knoweth all things.” (2 Ne. 2:24.) Thus, as God’s perfect wisdom is a product of His knowledge of all things, so man’s wisdom is dependent upon his knowledge. But since man does not know all things, it is possible, as already indicated, for him to be knowledgeable about many things and still be short on wisdom—that is to say, the [known] facts … in their “practical relations to life and conduct.”

Mankind generally has proved short in wisdom on two counts. First, mankind does not have all the facts; and, second, mankind does not have the capacity to make maximum beneficial use of the facts it does have.

Is there, then, no hope for improvement? Yes, there is a way. That way is for men to come to a knowledge of the true and living God.

The Psalmist gave us the answer when he said, “The fear of the Lord is the beginning of wisdom.” (Ps. 111:10.) Now, I have done a little homework on the meaning of the word fear as here used. And I assure you that the Psalmist did not intend it to mean dread, fright, terror, or dismay. What he did intend to express by whatever word he actually used was “profound reverence.” The dictionary uses this phrase, “profound reverence,” as one of the definitions of fear. A more meaningful version of the Psalmist’s statement would be, “Profound reverence for the Lord is the beginning of wisdom.”

Let us consider now for a moment the significance of profound reverence. One definition of profound is “arising from the depth of one’s nature.” Reverence is the soul of true religion. The profoundly reverent person has a worshipful adoration coupled with a respectful behavior toward God and all that pertains to him; loves him, trusts in him, prays to him, relies upon him, and is inspired by him. Inspiration from the Lord has always been, and now is, available to all men who have a profound reverence for him.

In soundly judging—which is a function of wisdom—the inspiration of the Lord can and often does compensate for unknown facts—that is, for lack of knowledge. For example, if a stranger at the crossroads, not knowing which way to turn, can receive inspiration from God, his decision will be as wise as if he had known all the facts. Why? Because God “knoweth all things.” Inspiration from him is an expression of total wisdom.

Not only does such inspiration compensate for want of facts; it also induces men, by self-discipline, to conform in their personal conduct and in their dealings one with another to the highest standards that they know. In other words, it gives men the capacity which distinguishes wisdom from knowledge.

Surely the Psalmist was inspired when he declared that profound reverence for God “is the beginning of wisdom.”

Obviously, no one can have reverence for an unknown being. Conversely, those who have the most profound reverence for God are the people who know him best.

The conclusion of the whole matter is: Wisdom is in short supply in the world today because men do not know God, not even all those who preach of him. Until mankind comes to a knowledge of God, we will continue in our distraction, regardless of how much other knowledge we acquire.

The Lord, knowing all things, foresaw our present state, and long ago, speaking about us through his prophet, Isaiah, declared, “The wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid.” (Isa. 29:14; see also 2 Ne. 27:26.) Confirming the fact, He has said in our day that the wisdom of men has perished and their understanding has come to naught. And he has specified the reason for their loss of wisdom, their forsaking of him:

“They have strayed from mine ordinances, and have broken mine everlasting covenant;

“They seek not the Lord to establish his righteousness, but every man walketh in his own way, and after the image of his own god, whose image is in the likeness of the world.” (D&C 1:15–16.)

The Lord has also told us clearly many times where our wisdomless course will take us. And I assure you that that condition will be neither comfortable nor pleasant.

If a person seeks to obtain wisdom in his life, the first step he must take is to seek the Lord, “to establish his righteousness.” He must come to a realization that he is inadequate in and of himself. He must in sincerity call upon God with full purpose of heart. “Seek, and ye shall find” (Matt. 7:7) has ever been and is now the pattern and the promise. Doing this, a person may—and it is the only way he can—be led to a knowledge of God from which springs that “profound reverence” declared by the Psalmist to be the beginning of wisdom.

To guide mankind to this means of escape, God revealed himself and his beloved Son, Jesus Christ, our Redeemer, anew in this dispensation. He has revealed anew the way in which we must walk if we would know him. First, we must seek him in the manner he prescribed—namely, by prayer and by studying the word of God, modern and ancient, but particularly modern. Such prayer and study leads to faith in God, the Eternal Father, and in his Son, Jesus Christ. The next step is repentance. Such faith and true repentance is followed by baptism and the reception of the Holy Ghost. Accepting and obeying these first basic principles and ordinances, as they are prescribed by the gospel of Jesus Christ, and then continuing to conform to the commandments of God, gives one not only an intellectual concept of God, but a personal knowledge which is derived from “profound reverence,” which is the beginning of wisdom. Wisdom, thus gained, will not only lead individuals to a solution of their personal problems, but if enough persons gain wisdom, it will lead mankind to a solution of the larger problems facing this generation.

My sincere desire is to impress upon our minds and souls that to foster wisdom is a central purpose of our membership in the Church. If we fail to understand and appreciate the importance of the wisdom that comes through inspiration from the Lord, we will have missed a pearl of great price. God grant that we may not miss it and that we will be imbued with its significance.

Marion G. Romney, “Converting Knowledge into Wisdom”, Liahona, Oct. 1983, 1

Teachings of Presidents of the Church: Brigham Young, 193