Latter-day Saint Seminar Volume 4, Number 30 July 29, 2000 ________________________________________________________________________ Table of Contents ________________________________________________________________________ GD30 - Alma 40-42 Article 1 - Comments by S. Kurt Neumiller kurtn@cybcon.com Article 2 - Structure by D. Lynn Johnson dlj5@voyager.net ________________________________________________________________________ Comments, by S. Kurt Neumiller ________________________________________________________________________ General Comments on Alma 40-42 These chapters share a common theme of Resurrection and Judgement, which appear to have been doctrinal points Corianton had some problems understanding. Chapter 40 makes it clear the spirit's departure from the physical body is not what the Scriptures refer to when they speak of resurrection. Chapter 41 then explains the Doctrine of Restoration, meaning whatever a person was in life is what they are in death and in the resurrection as well. And ch. 42 closes the address with Alma discussing the interplay of Mercy and Justice when it comes to Judgement. Whether Corianton just didn't understand these doctrines or if he didn't want to understand them isn't entirely clear. Alma's closing comments in 42:29-30 and his characterization of Corianton's position in 41:9 and 42:1 certainly suggest the latter, even if Alma never states it outright. Comments on Alma 40 v1-5 Alma states that none will be resurrected until Christ is resurrected (v. 2-3), and that eventually all people will be resurrected whether it is at the same time or not (v. 3-5). Alma's concern, and apparently Corianton's as well, at the present isn't the when of the resurrection, but the fact all people are resurrected. Perhaps Corianton's worry (v. 1) was over whether the resurrection was universal to mankind or if it was only for the righteous. v6-14 Here Alma comments on what happens to the spirits of the deceased when they die. Since spirits aren't resurrected as soon as they die there must be some time in between these two events (v. 6-7). Furthermore, not everyone dies at the same time (v. 8), so there has to be a time between death and resurrection (v. 9). When this time of resurrection is nobody really knows, but they will know when they are resurrected, and then they will know all of God's designs as well (v. 10). What happens to the spirits after mortal death is they all go back into the presence of God (v. 11) with the righteous enjoying peace and rest (v. 12) while the wicked are racked by guilt and fear of Judgment (v. 13-14). v8 "all is as one day with God, and time only is measured unto men", I would take this to mean God is eternal and men are temporal, so to God it is not relevant when a man dies because His interests are in eternal things like Judgement, Justice, Mercy, and so on. Taking this to mean God doesn't perceive or experience time in a linear fashion as we do simply doesn't fit the context. Alma is discussing the irrelevancy of when a person dies. He isn't presenting a treatise on the nature of God and eternity. Alma's point of view in v. 8 is that the time of resurrection is irrelevant because not everyone dies at the same time, so there must be a waiting period between death and resurrection. v11 "behold it has been made known unto me by an angel", this is all we hear of this angelic visitation, as there is no other record available to us mentioning or discussing it. "the spirits of all men...are taken home to that God who gave them life", where exactly this "home" is located isn't clear. Alma may simply be referring to the spirit world, or he may be referring to the Celestial Kingdom. It is plain from D&C 137:5-6 the unresurrected spirits of postmortals who qualify for Celestial Glory enjoy being in that kingdom prior to resurrection. Joseph Smith stated: There has been much said about the word hell, and the sectarian world have preached much about it, describing it to be a burning lake of fire and brimstone. But what is hell? It is another modern term, and is taken from hades.... Hades, the Greek, or Sheol, the Hebrew, these two significations mean a world of spirits. Hades, Sheol, paradise, spirits in prison, are all one: it is a world of spirits. The righteous and the wicked all go to the same world of spirits until the resurrection. "I do not think so," says one. If you will go to my house any time, I will take my lexicon and prove it to you. The great misery of departed spirits in the world of spirits, where they go after death, is to know that they come short of the glory that others enjoy and that they might have enjoyed themselves, and they are their own accusers. (TPJS, p. 310) This "world of spirits" obviously has some division in it as to where the righteous are and where the wicked are, cf. v. 12-14. As for it being a "world", which we might interpret to be a discreet geographic entity such as a planet, both Alma and Smith probably mean something more along the lines of passing out of the earthly condition where we mortals cannot perceive spirits into a spiritual condition where spirits are discerned. This stands to reason as a fleshed spirit cannot perceive other spirits particularly well, but once the spirit is released from the flesh then it would be free to perceive other spirits. v15-18 Alma now addresses the issue of misinterpreting what the resurrection, more specifically the first resurrection, really is. He notes the release of the spirit from the mortal body could be considered a sort of resurrection (v. 15), and there has been mention of a "first resurrection" which covers those from Adam to Christ (v. 16), but this release of the spirit from the body is not what the Scriptures are talking about when they speak of resurrection (v. 17-18). These verses shed some light on what Corianton's misunderstanding might have been. If he had thought the "first resurrection" was the release of the spirit from the flesh and returning to the "world of spirits", as mentioned in v. 15-16, then he would not have seen any need for spirits to go anywhere between mortal death and Christ's resurrection. And, he might have concluded the "first resurrection" did not deal with obtaining a perfected physical body, as v. 19-26 discuss. v18 Compare D&C 133:52-56. v19-26 Alma restates and distills the subject of v. 2-14 (v. 19- 21, 25-26) and equates it with Scriptural sources commenting on the subject (v. 22-24). He says that whether the wicked and righteous all get resurrected at the same time, it doesn't matter because they all will be resurrected (v. 19). And while he supposes the righteous will be resurrected at the same time Christ is (v. 20), what he is certain of is the condition of the spirit between death and resurrection, and that resurrection brings about the Judgement (v. 21). This is the restoration spoken of by the Prophets (v. 22, 24), that the spirit and physical bodies will be reunited in perfection (v. 23). Then Judgement will cause the righteous to shine with glory (v. 25) and the wicked to cast away from God and suffer for their deeds (v. 26). v24 Isaiah 26:14-19 speak of the dead who do not rise with the Lord (cf. Isa. 26:14) and the dead who do rise with the Lord (cf. Isa. 26:19) in the day of Israel's redemption. Hosea 13:14 says the Lord will redeem Israel from hell and death. In 1 Sam. 2:6 Hannah the mother of Samuel prays and pronounces the Lord as One who takes life and gives it and places people in the grave and lifts them out of it again. Of course Ezekiel also spoke of the resurrection (cf. Ezek. 37), but that would have post-dated Lehi's departure from Jerusalem. None of the OT Prophets available to us at present use "restore" or "restoration" in reference to anything akin to resurrection (when searching the KJV English). Alma could be making reference to Abinadi's speech concerning the First Resurrection (cf. Mosiah 15:24), or perhaps some OT era prophet documented on the Brass Plates but not available to us today. Comments on Alma 41 While the preceding chapter discussed the physical restoration of the individual (i.e., the resurrection, cf. 40:13- 14), the text of this chapter deals with the spiritual restoration of the individual. From the discussion in this chapter it is pretty plain Corianton's view on the Doctrine of Restoration is it would take someone from their sinful state and put them into a righteous state. Now, it is plain for us to see why that is wrong given Alma's discussion, but it wouldn't be hard to see how Corianton could have come to such a conclusion with a little bit of sophistry. For example, what if the Doctrine of Restoration restored people from the carnal condition of the post-Fall to the pre-Fall condition of Adam & Eve when resurrected? Then Corianton's position seems plausible. This is just one example, but any number of other possibilities exist when one shifts the focus of restoration off the individual's spirit to the restoration of something else. v1-8 Alma expresses his concern over Corianton wresting the Scriptures and going astray (v. 1) so he explains to him that the Doctrine of Restoration is in line with the Justice of God in that every part of the spirit and body should be reunited (v. 2). Those who desired and did good things are restored to that good condition (v. 3) and are happy (v. 5a-b), and those who desired evil and did evil are restored to that evil condition (v. 4) to dwell in darkness (v. 5c-d). Those who repent of their sins and seek after righteousness until the end are granted that righteousness (v. 6). These are the ones who are redeemed from their sins and delivered from darkness. Thus, men are their own judges based upon what they do, as their actions manifest what is in them (v. 7). Thus may a man be saved if he repents of his sins has a godly walk according to God's commands (v. 8). v7 The idea of being judged here isn't one of the person becoming self-aware in the presence of God as a result of the resurrection (as is the case in 11:43-44). Alma's point is what determines whether a person is good or evil is their works. If they do good works then they are good, and if they do evil works then they are evil. Thus, they are their own judges because their works manifest what they are. v9-15 Alma now turns his attention from the general (v. 1-8) to the specific case of Corianton. Alma warns him off from twisting the Doctrine of Restoration to justify his sin (v. 9), as "restoration" does not mean to take someone wicked and sinful and change them to happy and righteous (v. 10). The condition of carnal men is contrary to the condition of God (v. 11), so carnal men will not be restored to the condition of God. Alma then rhetorically questions Corianton on how it could be possible to "restore" something to a condition it is not in (v. 12). It cannot as that is not what "restoration" means, so evil goes for evil and good goes for good (v. 13). Alma then admonishes Corianton to do good and be merciful because those things will be restored to him (v. 14). What a person sends out comes back to them in the form of Judgement upon their works. Thus, the Doctrine of Restoration doesn't make the sinner righteous at all, it does quite the opposite (v. 15). A simple straightforward analogy is that of restoring a car. If you have a beat up 1957 Chevy and you restore it you end up with a nice shiny 1957 Chevy in good condition, not a 2001 Ford Mustang. Comments on Alma 42 v1 Alma now turns his attention to the interplay of Justice and Mercy in Judgement. According to Alma's characterization, Corianton's view is it is unjust for a sinner to be assigned to a condition of misery. Corianton himself probably wouldn't have phrased his position in such manner as it would be rather blasphemous to accuse God of being unjust. Rather, this is probably Alma's view of the logical conclusion or implications of Corianton's position. In Corianton's defense, these chapters never actually present his view from his position. They only present Alma's characterizations of and attacks on Corianton's position. We never hear from Corianton himself, so it is a one-sided presentation. This doesn't excuse Corianton's behavior or make Alma's presentation invalid, it just doesn't reflect well on what Corianton's position was. v2-7 Alma recounts the story of the Fall (v. 2-3) saying it was Adam's separation from the Tree of Life which granted mortals a time to repent and set the stage for the Plan of Salvation (v. 4- 5). Thus, both physical (v. 6) and spiritual death (v. 7a-b) came to be, and men were granted the opportunity to choose whatever they would (v. 7c). v4 Compare 2 Ne. 33:9. v7 "cut off...spiritually from the presence of the Lord", while mankind is cut off from the presence of God as a result of the Fall, he is brought back into God's presence as a result of the resurrection, cf. v. 23. The corruption of flesh took man out of God's presence and the perfection of it will bring man back into God's presence. This implies the Fall brought about some organic defect in the flesh of man which rendered it less capable of perceiving spiritual things, and the flaw is corrected in the resurrection. This also suggests that Adam and Eve's flesh bodies prior to the Fall were similar to, if not the same as, a resurrected body. "thus we see they became subjects to follow after their own wills", being removed from the presence of God left mankind to act for themselves according to whatever they chose. The separation resulted in greater agency. v8-13 Being cut off physically and spiritually from God with the Fall was advantageous (v. 8-9), as mankind was placed in probation in mortality (v. 10). The Plan of Redemption (v. 11) works to redeem fallen man (v. 12) by granting Mercy to those who repent during their probation (v. 13). v9 This is the first spiritual death wherein all humans are cut off from God's presence. For the "second death" see Hela. 14:18. v13 Mercy could not take effect unless man was put into this probationary state out of God's presence. If men sin in God's presence then there is no Mercy as anything against His will would be a conscious and entirely willful act of rebellion, as was the case with the War in Heaven, so Justice has full sway and Mercy has little or no purchase. But, with man passing into mortal flesh and out of God's presence, the opportunity for Mercy presents itself as man is left to himself to choose between good and evil, and to repent of evil. v14-23 present a rather long discussion on how divine Law actuates both Justice and Mercy. Alma's core argument is divine Law requires both Justice and Mercy, not just one or the other (v. 21). Justice and Mercy are not contradictory, but complimentary. From Alma's comments in v. 1 and v. 25 it would appear Corianton's view is Mercy plays a role such that Justice is displaced in Judgement. Alma develops a reductio ad absurdum argument against Corianton's position through a series of rhetorical questions (v. 19-21). He surrounds this with his own view balancing Mercy and Justice against the individual's penitence (v. 14-18, 22-23), thereby providing the solution to the reductio ad absurdum argument. v14-18 After the Fall all mankind was damned by Justice (v. 14), so the Lord Himself performed the Atonement so he could bring about Mercy (v. 15). Mercy grants repentance and eternal happiness while Justice grants eternal punishment (v. 16). Repentance necessarily requires there be sin, and sin requires there a Law to be broken, and if there is a Law broken then there is a punishment (v. 17). There is a punishment, and a law, and this causes men to suffer for their sins (v. 18). Alma's intent is to establish that for there to be Mercy there must be some opposite case for Mercy to extract the individual from, namely punishment. If Mercy rescues an individual from punishment, then there must be some punishment inflicted by Justice. Thus, by implication, Mercy requires Justice be present so they are complimentary. If they are complimentary then there must be something differentiating the two, and that is repentance. v19-21 Alma counters Corianton's idea that there is no punishment in the Resurrection by pointing out the logical consequences of such a position. If there is no Law then men will not fear the punishment of sin, because there won't be any sin (v. 19-20). If there is no Law then there is no Justice or Mercy either (v. 21). Corianton is apparently arguing in favor of Mercy with no real application of Justice, and Alma points out this isn't possible. Mercy requires there be a Law, and the Law requires Justice and a punishment as well. So, you cannot argue for Mercy alone without Justice as well. When we typically think of Law, we equate it with punishment as it is held up as a standard we fail to keep (hence Paul's statements that the Law is sin, cf. Rom. 7). However, Alma's presentation presents the Law as necessary for Mercy. If it weren't for the Law, we would not be able to obtain Mercy. Alma's view is a much more balanced one and if we internalized it we would have a much different view towards the commandments in general. We would see them as a means of obtaining Mercy rather than as things we cannot live up to and are therefore condemned by. v22-23 There is a Law and a punishment associated with the Law (v. 22). But the repentant are claimed by Mercy when the time comes for Judgement according to the Justice of the Law (v. 23). v24-26 are a reverse summary of v. 2-23. Verse 24 summarizes v. 14-23, v. 25 summarizes v. 8-13, and v. 26 summarizes v. 2-7. Alma provides this summary on a rather complex set arguments so as to distill and emphasize his main points in conclusion. v27-31 is Alma's closing admonition to Corianton. He states plainly people are free to choose to repent if they want, but if they don't (v. 27) then their evil works will follow them and they will be evil in the resurrection even as they were in life (v. 28). Alma encourages Corianton to not let himself be bothered by doctrinal matters anymore, but instead focus on his own sins (v. 29). He tells him to stop trying to change his doctrine to make it excuse his sins and instead humble himself (v. 30). He then reminds him his calling is to preach the word of God to the people, and he admonishes him to do so in solemnity and truth so he may help others (v. 31). v27 "partake of the waters of life freely", Alma is probably referring to the same tree of life which Adam was initially excluded from when cast out from the Garden, as referenced in v. 2-3. Compare 1 Ne. 11:25 where the tree of life is equated with a river of life. v30 Its pretty unlikely Corianton was consciously changing his doctrinal views in an attempt to justify his sins. It is much more common for people to subconsciously rationalize things, engage in denial, and use sophistry to come up with self-serving doctrines. What Alma is doing is exposing Corianton's subconscious motivations to the light of day to encourage him to be honest with himself and repent. ________________________________________________________________________ Structure, by D. Lynn Johnson ________________________________________________________________________ Alma’s wonderful discussion of the atonement in Alma 42:2-26 is in a series of 5 linked inverted parallel systems in which the last A of the first system is the first A of the second, and so forth. He then finishes his instructions to Corianton with two linked systems in 42:27-30. It is instructive to observe the progression in the A elements, and also in the central points of emphasis of each of the systems. There is structure in the other chapters as well, but I’ll not comment upon it now. As usual, the full reformatted text can be found on the LDSS Archive website, http://www.cybcon.com/~kurtn/exegesis.html Alma 42:2-7 Inverted A After the Lord sent our first parents forth from the garden of Eden. // Our first parents were cut off both temporally and spiritually from the presence of the Lord. B He placed at the east end of the garden of Eden, cherubim, and a flaming sword which turned every way, to keep the tree of life. // They were cut off from the tree of life. C There was a time granted unto man to repent. // Having no space for repentance. D If Adam had put forth his hand immediately, and partaken of the tree of life, he would have lived forever. Alma 42:7-9 Inverted A Our first parents were cut off both temporally and spiritually from the presence of the Lord. // The fall had brought upon all mankind a spiritual death as well as a temporal, that is, they were cut off from the presence of the Lord. B Temporal death. // Soul could never die. C That would destroy the great plan of happiness. Alma 42:9-14 Inverted A The fall had brought upon all mankind a spiritual death as well as a temporal, that is, they were cut off from the presence of the Lord. // All mankind were fallen...forever cut off from his presence. B Mankind should be reclaimed from this spiritual death. // Except for these conditions, mercy could not take effect...if so, God would cease to be God. C This probationary state became a state for them to prepare; it became a preparatory state. // Repentance of men in this probationary state, yea, this preparatory state. D If it were not for the plan of redemption. // The plan of redemption. E As soon as they were dead their souls were miserable, being cut off from the presence of the Lord. // Fallen state. Alma 42:14-23 Inverted A All mankind were fallen, and they were in the grasp of justice; yea, the justice of God, which consigned them forever to be cut off from his presence. // And thus they are restored into his presence, to be judged according to their works, according to the law and justice. B The plan of mercy could not be brought about except an atonement should be made. // Mercy cometh because of the atonement. C The plan of mercy. // Mercy claimeth the penitent. D1 To appease the demands of justice. // Justice claimeth the creature and executeth the law. D2 That God might be a perfect, just God, and a merciful God also. // If not so, the works of justice would be destroyed, and God would cease to be God. E Now, repentance could not come unto men. // A repentance granted; which repentance mercy claimeth. F Except there were a punishment...affixed. // And a punishment affixed. G And a just law given. // But there was a law given. H If there was no law given... F’ Except there were a punishment...affixed. // And a punishment affixed. G’ Now, how could a man repent except he should sin? How could he sin if there was no law? // Now, if there was no law given... H’ Save there was a punishment. // Now, there was a punishment affixed. Discussion: The primed letters show an alternative pattern for the central portion. Alma 42:23-26 Inverted A And thus they are restored into his presence, to be judged according to their works, according to the law and justice. // And thus God bringeth about his great and eternal purposes...and thus cometh about the salivation and the redemption of man, and also their destruction and misery. B Justice exerciseth all his demands. // Rob justice. C Mercy claimeth all which is her own. // Mercy. D None but the truly penitent are saved. Alma 42:27-29 Inverted A Whosoever will come may come and partake of the waters of life freely. // I desire that ye should let these things trouble you no more, and only let your sins trouble you. B It shall be restored unto him according to his deeds. // According to the restoration of God. C If he. // Him. D Has desired to do. // Shall be done unto. E Evil. // Evil. F And has not repented in his days. Alma 42:29-30 Inverted A1 I desire that ye should let these things trouble you no more. // Do let the justice of God, and his mercy, and his long-suffering have full sway in your heart. A2 Only let your sins trouble you, with that trouble which shall bring you down to repentance. // And let it bring you down to the dust in humility. B I desire that ye should deny the justice of God no more. // By denying the justice of God. C Do not endeavor to excuse yourself in the least point because of your sins. ________________________________________________________________________ Next Assignment: Alma 43-52 ________________________________________________________________________ A note to readers: LDS Seminar Digest [LDSS-D] is a summary of posts made to LDS Seminar, an open forum for discussion on upcoming Gospel Doctrine lessons. LDS Seminar [LDSS] posts are open to exegesis, textual analysis, historical issues, and life applications. Submissions to LDSS will not be edited for content, but not all submissions will be automatically included in LDSS-D. LDSS-D is a one way list, subscribers cannot post to LDSS-D. If you wish to post you must join LDSS. 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