Commentary for the Book of Mormon: Alma 39 - 42

Chapter 39 

39:1 -- Setting An Example

Unlike Shiblon, who was commended for his faithfulness in Christ, we learn from the outset that Corianton was not as steadfast in his faith and obedience to the Lord. Alma further indicates that Corianton had not excuse because he saw the example of his brother

for behold, have ye not observed the steadiness of thy brother, his faithfulness, and his diligence in keeping the commandments of God?

Given that we've been born into a fallen world, our knowledge of God must be rediscovered. Regardless of our righteousness in the pre-existence, all have been born with a blank slate. Some are able to learn about God and gain a knowledge of God's character by the example of others. This example can be through individuals or even the church. This is why Christ told his followers that they are to be a light unto the world. 

As discussed in a previous post, the Israelites were set apart from the nations so that God could use the Israelites to reclaim the pagan nations. Ideally, the Israelites were to become a nation of priests, whereby they could model the character of God to the other nations. In a world where each nation had their own God and each nation compared their God against the others, the Israelites were primed, if they had been righteous, to lead others to God. After all, if the Israelites lived up to their mandate and became a holy and righteous nation, God would've blessed them abundantly. Other nations would have seen those abundant blessings and inquired. They also would have been given a different example of how to live. 

Of course, the Israelites did not live up to their mandate and instead had become like the other nations -- practicing idolatry and engaging in whoredoms of all sorts. 

1 Manasseh was twelve years old when he began to reign, and he reigned fifty and five years in Jerusalem:

2 But did that which was evil in the sight of the Lord, like unto the abominations of the heathen, whom the Lord had cast out before the children of Israel.

3 ¶ For he built again the high places which Hezekiah his father had broken down, and he reared up altars for Baalim, and made groves, and worshipped all the host of heaven, and served them.

4 Also he built altars in the house of the Lord, whereof the Lord had said, In Jerusalem shall my name be for ever.

5 And he built altars for all the host of heaven in the two courts of the house of the Lord.

6 And he caused his children to pass through the fire in the valley of the son of Hinnom: also he observed times, and used enchantments, and used witchcraft, and dealt with a familiar spirit, and with wizards: he wrought much evil in the sight of the Lord, to provoke him to anger.

7 And he set a carved image, the idol which he had made, in the house of God, of which God had said to David and to Solomon his son, In this house, and in Jerusalem, which I have chosen before all the tribes of Israel, will I put my name for ever:

8 Neither will I any more remove the foot of Israel from out of the land which I have appointed for your fathers; so that they will take heed to do all that I have commanded them, according to the whole law and the statutes and the ordinances by the hand of Moses.

9 So Manasseh made Judah and the inhabitants of Jerusalem to err, and to do worse than the heathen, whom the Lord had destroyed before the children of Israel. (2 Chronicles 33) 

Not only did the Israelites (Israel and Judah) engage in wickedness. Verse 9 of 2 Chronicles 33 tells us that Judah did "worse than the heathen." Thus Israelite's wickedness exceeded that of its neighbors. So much for setting a good example. 

In addition to using the Israelites nation to set a good example, the Lord uses his church as well. This happened with the New Testament church, the Book of Mormon church, and also with the early church reestablished by Joseph Smith. Today members of the LDS church have the burden of setting forth a good example to the nonmembers. 

It's important for the righteous to model their behavior to others. By so doing, others can learn of righteous behavior. Corianton, being the youngest (see verse 10), had the examples of his brothers. And although not stated, He also had the example of his father, Alma.Thus, Corianton knew of a better way than what his conduct among the Zoramites showed, which means his conduct was more severe -- he went against the light he had. 

39: 2-4 The Errors of Corianton

The first error was arrogance 

2... Now this is what I have against thee; thou didst go on unto boasting in thy strength and thy wisdom. 

Unlike the sons of Mosiah, Alma and Amulek, and Shiblon, all who relied upon the Lord, Corianton boasted in his own prowess. 

The second error was forsaking the ministry and going after the harlot Isabel

3 And this is not all, my son. Thou didst do that which was grievous unto me; for thou didst forsake the ministry, and did go over into the land of Siron among the borders of the Lamanites, after the harlot Isabel.

Corianton's second error was so grievous that Alma explains 

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

"These Things" 

Most of us who are familiar with verse 5 believe it to be talking about sexual sin. This understanding, however, is not fully accurate. To see why, it's important to focus on the referent "these things." By using the referent "these things" Alma is referring to two or more things that Corianton did. This means that although sexual sin was one of them, it was not the only thing. 

For instance, if Alma was referring solely to Corianton's sexual sin, he would have said "this thing" (referring to fornication) is an abomination. Instead, he uses the referent "these things". 

Given that Alma is referring to two or more sins, what could he be referring to? If we go back to verse 3, we learn that not only Corianton fornicate, but he left the ministry to do so. Thus, the severity of Corianton's sin is in the context of missionary work. In other words, it is because Corianton was a missionary and fornicated during his missionary work that makes his sin a great abomination. 

And why would leaving the ministry to fornicate be an abomination? Alma explains the reason in verse 11

9 ...Behold, O my son, how great iniquity ye brought upon the Zoramites; for when they saw your conduct [leaving the ministry to fornicate] they would not believe in my words. (Alma 39:9) 

In short, Corianton's example set a bad example for the Zoramites. His example perverted the gospel. Here is Corianton preaching among the Zoramites that they must repent, yet, here he is at the same time seeking after a harlot. Corianton's action distorted the message of the gospel, causing the Zoramites to not believe in Alma's words. 

Although we don't know the precise reason why Corianton's action caused the Zoramites to not believe in what Alma was teaching, there are some possible likelihoods. First, it could be that Zoramites couldn't take Alma's teaching to repent seriously because they saw the actions of his son. Thus they reasoned if Corianton can go off and fornicate, so can they. Alternatively, it could be that the Zoramites didn't see anything different between the gospel Alma was preaching and their religion. 

Whatever the cause, Corianton's conduct also ties into the theme presented above about being an example. Being a good example can show others better conduct. Conversely, being a bad example can lead others to worse conduct. This was the problem with the church in Alma 4

9 And thus, in this eighth year of the reign of the judges, there began to be great contentions among the people of the church; yea, there were envyings, and strife, and malice, and persecutions, and pride, even to exceed the pride of those who did not belong to the church of God.

10 And thus ended the eighth year of the reign of the judges; and the wickedness of the church was a great stumbling-block to those who did not belong to the church; and thus the church began to fail in its progress.

11 And it came to pass in the commencement of the ninth year, Alma saw the wickedness of the church, and he saw also that the example of the church began to lead those who were unbelievers on from one piece of iniquity to another, thus bringing on the destruction of the people.

12 Yea, he saw great inequality among the people, some lifting themselves up with their pride, despising others, turning their backs upon the needy and the naked and those who were hungry, and those who were athirst, and those who were sick and afflicted. (Alma 4)

During the 8th year of the reign of the judges, the church, instead of setting forth a good example, set forth a bad one, which caused non-members to engage in further perversion and which set the wheels in motion for bringing the people to destruction.   

People, in many instances, come to know God based on the example of others. If the example is bad, then people are likely to know less about God because they follow the bad examples. 

This is why Corianton's sin (of forsaking the ministry to fornicate) was an abomination -- it frustrated God's work. 

39:13 -- To Repent is to Turn Towards God in Full Submission 

In light of Corianton's grievous sin, Alma commands his son to "refrain from [his] iniquities" and that he 

13 ...ye turn to the Lord with all your mind, might, and strength; that ye lead away the hearts of no more to do wickedly; but rather return unto them, and acknowledge your faults and that wrong which ye have done. 14 Seek not after riches nor the vain things of this world; for behold, you cannot carry them with you. 

Verse 13 providers an excellent description of what it means to repent. We repent by turning to God. This turning is both physical (in our actions and conduct) and mental (in our attitude and intentions). And we turn to God with all our "mind, might, and strength" Notice that Alma (who is paraphrasing Deuteronomy 6:4) states that the turning to God requires ALL of one's mind, might, and strength. This means full surrender to God, holding nothing back. This means that God takes priority. 

What does it look for God to take priority? It means that just like the earth revolves around the sun, our lives revolve around Gods. This means removing things in your life that offend God, and start doing the things that he has commanded you to do. It means that the person doesn't set any limitations on what they are willing to give God in order to appease him. It means that the only desire a person has is to please God. 

The Lord during his ministry explained what it means and what is required to follow him 

26 If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple.

27 And whosoever doth not bear his cross, and come after me, cannot be my disciple.

28 For which of you, intending to build a tower, sitteth not down first, and counteth the cost, whether he have sufficient to finish it?

29 Lest haply, after he hath laid the foundation, and is not able to finish it, all that behold it begin to mock him,

30 Saying, This man began to build, and was not able to finish.

31 Or what king, going to make war against another king, sitteth not down first, and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand?

32 Or else, while the other is yet a great way off, he sendeth an ambassage, and desireth conditions of peace.

33 So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple. (Luke 14) 

By forsaking (or willing to forsake all that you have) God fills the void and becomes your all. Corianton needed to be repent because it was clear that God was not first-and-center in his life. 

39: 16 -- Calling 

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

Corianton's calling was to minister the Nephites by declaring the gospel (glad tidings) so that they can receive salvation and that their children's minds (hearts) might be prepared to hear the word. Thus, in a sense, Corianton's calling was to two-fold: declare salvation and prepare the next generation to hear Christ when he comes. 

This was his calling, that if he magnified, would allow him to receive the Melchizedek priesthood, as now he had only been ordained to receive it. By magnifying his calling (mission or assignment), it would lead to his sanctification, thereby he could receive the fullness of the Melchizedek priesthood.

 8 Now they were ordained after this manner—being called with a holy calling, and ordained with a holy ordinance, and taking upon them the high priesthood of the holy order, which calling, and ordinance, and high priesthood, is without beginning or end—

9 Thus they become high priests forever, after the order of the Son, the Only Begotten of the Father, who is without beginning of days or end of years, who is full of grace, equity, and truth. And thus it is. Amen. (Alma 13) 

Chapters 40 - 42

Chapters 40-42 deal with Alma addressing Corianton's questions. The first question deals with he resurrection of the dead. The second question deals with how is God just if he punished the wicked. The third question deals with how is God just if he consigns the wicked to a state of misery before the resurrection. 

Question 1: The Resurrection of the Dead 

Off-the-bat, Alma clarifies that the resurrection of the dead doesn't happen until after Christ comes. This is because Christ "bringeth to pass the resurrection of the dead." He then tells his son that he will explain a ministry to him. This ministry concerns what happens between the period of death and resurrection. (see verse 9: And now, concerning this space of time, what becometh of the souls of men is the thing which I have inquired diligently of the Lord to know; and this is the thing of which I do know.)

Alma initially declares that all people will be resurrected. However, he clarifies that his question was not about the sequence of the resurrection or about  Instead, he wanted to know what happens between death and resurrection. 

Upon inquiring of the Lord concerning this question, Alma learns from an angel the following information about the resurrection of the dead. 

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

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

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

14 Now this is the state of the souls of the wicked, yea, in darkness, and a state of awful, fearful looking for the fiery indignation of the wrath of God upon them; thus they remain in this state, as well as the righteous in paradise, until the time of their resurrection.

Before continuing on, it's worthwhile to observe that Alma's statement in verse 13 resembles Amulek's statement to the Zoramites in Alma 34. In verse 13, Alma notes that the wicked are those who are evil. And what makes them evil? They have no part nor portion of the Spirit of the Lord. And why do they not have the Spirit of the Lord with them, because by choosing evil (works) instead of good (works) the devil (evil spirits/demon) has taken possession of their bodies (house). 

Once again Alma, along with Amulek and others, show that life is about who we'll heed. If we succumb to temptation, then we allow the evil spirit to enter us and influence us. This is why receiving the gift of the Holy Ghost is so crucial. By so doing, we are then infused with God's spirit, which will lead us to do good. 

 

Returning to Alma's explanation, Alma notes that some people (likely those in the church) have misinterpreted the meaning of people dwelling in either a state of happiness or a state of misery as constituting a resurrection. Alma concedes that such a restoration to happiness of misery may be a resurrection, (verse 15) but it's not a resurrection as used in the scriptures (verse 17). 

The definition of resurrection as used in the scriptures is the "the reuniting of the soul with the body, of those from the days of Adam down to the resurrection of Christ." (verse 18). However, Alma does opine that the resurrection of those who died before Christ's coming are resurrected when he ascends into heaven. Nevertheless, he leaves it open as to whether the resurrection happens at the resurrection of Christ or afterwards (verses 20-21).

Alma then concludes his explanation by clarifying 

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

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

26 But behold, an awful death cometh upon the wicked; for they die as to things pertaining to things of righteousness; for they are unclean, and no unclean thing can inherit the kingdom of God; but they are cast out, and consigned to partake of the fruits of their labors or their works, which have been evil; and they drink the dregs of a bitter cup.

Question 2: How Is God Just if He Punishes the Wicked? 

Alma notes (in chapter 41) that when it comes to the justice of God in punishing the wicked (as stated in Alma 40:26), "some have wrested the scriptures, and have gone far astray because of this thing." Whether the "some" refers to who in the church or those outside (such as those who practice priestcraft after the order of Nehor) or both, it appears that the false understanding has caused some people to be led astray. 

It's likely that just as Corianton had a difficult time understanding how a loving God can punish the wicked, others did as well. This misunderstanding was an offense to God (see verse 9). In light of this confusion, it's possible that some taught that the punishment won't happen (a la Nehors) -- see verse 10 (Alma explains that people understood the term restoration to mean that everyone is restored to goodness. Alma corrects this false doctrine). 

But Alma clarifies that God's punishment of the wicked is "requisite with the Justice of God." 

2... Behold, it is requisite and just, according to the power and resurrection of Christ, that the soul of man should be restored to its body, and that every part of the body should be restored to itself.

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

4 And if their works are evil they shall be restored unto them for evil. Therefore, all things shall be restored to their proper order, every thing to its natural frame—mortality raised to immortality, corruption to incorruption—raised to endless happiness to inherit the kingdom of God, or to endless misery to inherit the kingdom of the devil, the one on one hand, the other on the other (Alma 41) 

It's just for a person to reap what they sow. It would be unjust for a person to be restored to the same state as those who worked hard for their salvation. 

To sow good works, Alma teaches his son

14 Therefore, my son, see that you are merciful unto your brethren; deal justly, judge righteously, and do good continually; and if ye do all these things then shall ye receive your reward; yea, ye shall have mercy restored unto you again; ye shall have justice restored unto you again; ye shall have a righteous judgment restored unto you again; and ye shall have good rewarded unto you again.

Question 3: How is God Just if He Consigns the to a State of Misery Before the Resurrection? 

Chapter 42 deals with Alma further addressing another of Corianton's concern: why the wicked are put in a state of misery before the resurrection. Drawing from the account of Adam and Eve, Alma explains that every person is given a chance to repent. Although the fall led to Adam and Eve being excluded from God's presence, the fall brought about knowledge of good and evil, thus enabling humans to choose for themselves -- "being subjects to their own will" (Alma 42) 

Additionally, in light of having knowledge to distinguish between good and evil, God granted humans a space to repent, evidenced by God blocking the way to the tree of life.  

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

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

Moreover, because disobedience brought about the fall, it is only just that man overcomes the falls (that is comes back into God's presence) by repentance.  

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

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

And repentance is allowed to happen because of Christ's atonement and the existence of punishment -- the carrot and the stick, so to speak. 

15 And now, the plan of mercy could not be brought about except an atonement should be made; therefore God himself atoneth for the sins of the world, to bring about the plan of mercy, to appease the demands of justice, that God might be a perfect, just God, and a merciful God also.

16 Now, repentance could not come unto men except there were a punishment, which also was eternal as the life of the soul should be, affixed opposite to the plan of happiness, which was as eternal also as the life of the soul.

...

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

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

21 And if there was no law given, if men sinned what could justice do, or mercy either, for they would have no claim upon the creature? (Alma 42) 

By having a law that men could sin against, there is also the opportunity for mercy. In other words, mercy couldn't exist if there was no pardon for wrongdoing.  For mercy to exist, there must be justice. And this is established through eternal law. 

Since eternal laws exist, then mercy and justice co-exist. And given that they co-exist, mercy can be claimed. Mercy is claimed by repentance. . Repentance is not an unconditional pardon. Instead, it's a conditional one. Repentance requires consecrating one's life to God, which consecration involves doing good works.

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

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

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

 Thus God placing the wicked in a state of misery before resurrection is just. First, men have time to repent. Second, they have the knowledge to repent. And third, they are given mercy.