Alma 36

The commandments of Alma to his son Helaman. Comprising chapters 36 and 37.

Textual: This title, minus the chapter designations, is part of the 1930 edition, and presumably a translation of text on the plates.

Introduction: Alma the Younger’s narration of his conversion story in Alma 36 is told later in his life. It is taken from Alma’s records (Alma 35:16). Jack Welch has analyzed Alma 36 and finds that the entire chapter may be rendered chiastically. Chiasm is a literary device where words or concepts are inverted so that the first concept mentioned is also the last mentioned. This rhetorical device was used in both the Israelite scriptures and in several Greek texts, although the form faded into disuse and intellectual neglect. .” (Welch, John W. “Chiasmus in the Book of Mormon” Book of Mormon Authorship. Religious Studies Center, BYU 1982 p. 34).

The recognition that such an ancient form may be found in the Book of Mormon has generated much excitement, and much over-enthusiasm. Welch himself notes:

“Some people are intrinsically fascinated by the form and are propelled by the prospects of discovering some new aspect of their text, of uncovering some new insight into its meaning, of adding some new level of appreciation for the possible organizing structures that lie embedded behind the words of its passages. Some people, of course, have gone overboard with this search, and caution must be employed; otherwise, it is possible to find chiasmus in the telephone book, and the effort becomes meaningless. .” (Welch, John W. “What Does Chiasmus in the Book of Mormon Prove?” Book of Mormon Authorship Revistited. FARMS 1997, p. 200).

Chiastic studies are a legitimate examination of the nature of the text, and Alma 36 has been suggested as one of the paradigmatic examples of complex and lengthy chiasm in the Book of Mormon:

“This chapter is as extensive and precise as any chiastic passage I am aware of in ancient literature. Besides having practical structural value, Chiasmus has distinct charm and beauty in a passage such as this. The first ten verses and the last eight form an artistic frame around the central motif which contrasts the agony of conversion with the joy of conversion. In the center Alma makes this contrast explicit, when he says in verse 20, “my soul was filled with joy as exceeding as was my pain.” (Welch, John W. “Chiasmus in the Book of Mormon” Book of Mormon Authorship. Religious Studies Center, BYU 1982 pp. 49-50).

The chiastic structure of the chapter is available in Welch’s article, and will not be repeated in this commentary. Rather than deal with the technical structure of the passage, we will examine the function of the retelling of this story. Whereas the first relation of this event in Mosiah 27 is more of a narrative, this retelling appears to have received special treatment, the chiastic structure being one of the evidences. In addition to a retelling of Alma’s conversion, Alma presents his experience as a model for our general reconciliation with God - our own conversions.

Alma 36:1

1 My son, give ear to my words; for I swear unto you, that inasmuch as ye shall keep the commandments of God ye shall prosper in the land.

Alma’s opening statement references a foundational promise of the Nephite people. This covenant with the Lord was given to both Nephi and Lehi (I Nephi 4:14; 2 Nephi 1:9). For both Lehi (as the patriarch of the clan) and Nephi, this was a promise for the entire people. Alma signals his intent to personalize scripture and experience by focusing this people-wide commandment directly on his son. It becomes not only a personal commandment, but a way of linking his son into the great tradition of his people. Helaman will be the son to whom the charge of the records is given, and he needs to be the one most aware of his connections to the long history of his people. Nevertheless, it is his personal righteousness that is of highest importance.

Alma 36:2

2 I would that ye should do as I have done, in remembering the captivity of our fathers; for they were in bondage, and none could deliver them except it was the God of Abraham, and the God of Isaac, and the God of Jacob; and he surely did deliver them in their afflictions.

Alma’s historical personalization continues by recounting another piece of history, and indicating that it should be personalized. He mentions the bondage of the fathers, but the emphasis is not on the bondage but the delivery from bondage. Remembering these events further ties Helaman into the tradition and experience of those fathers.

What Alma does here is create the transition from this introduction into the meat of the discourse, which will be his experience. He begins the transition with the phrase “I would that ye should do as I have done…” This will allow Alma to move to his own experience. The linkage between the delivery from bondage and Alma’s delivery from personal bondage will be clear as Alma describes his experience.

We need not assume, however, that Alma’s formulation of this instruction to Helaman suggests that Helaman is a sinner in need of the transformational experience of Alma. Alma is not saying that, but rather emphasizing the release from bondage, however dire or light that bondage might have been.

Alma 36:3

3 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.

Note that while he is addressing Helaman, and is going to discuss his personal experience, Alma nevertheless couches his experience in generalities. “I do know that whosoever shall put their trust in God....”. The introduction to Alma’s experience begins by indicating this generic application of the specific. Alma will retell a specific incident so that we may extrapolate from that incident familiar touchpoints that will assist us in our personal conversions.

Alma 36:4

4 And I would not that ye think that I know of myself‑‑not of the temporal but of the spiritual, not of the carnal mind but of God.

The first phrase here is a little problematic. In our modern way of speaking, we would want to have our children believe that we know of ourselves - for us that would mean that we had a personal conviction/knowledge/testimony. For Alma, the phrase does not appear to be used in that way. It appears to mean that “know of myself” is equivalent to “know by thinking it out”. In this case the clues are the contrasting phrases which follow; “not of the temporal but of the spiritual, not of the carnal mind but of God”. These serve as definitions of the way in which Alma has knowledge. They are not “of myself”, “of the temporal”, “of the carnal mind”. Those are contrasted with the positives “of the spiritual” and “of God”. There is no clear dual set for “I know of myself”, but the grammar of the sentence supports that phrase as parallel to the negative statements, not the positive.

To restate this phrase, the more modern meaning might be “I would not that ye think that I know by study – not of the temporal learning, but rather of the spiritual learning, not from the learning of man, but the mind/teaching of God.”

Alma 36:5

5 Now, behold, I say unto you, if I had not been born of God I should not have known these things; but God has, by the mouth of his holy angel, made these things known unto me, not of any worthiness of myself.

Alma introduces his conversion with a statement of Grace. His conversion/redemption is not self-effected, but wrought upon him. While not explicitly mentioning Grace, he nevertheless defines the condition of Grace quite nicely. The salvation is coming from external means.

Alma 36:6

6 For I went about with the sons of Mosiah, seeking to destroy the church of God; but behold, God sent his holy angel to stop us by the way.

It is important to place Alma (and the sons of Mosiah) in the role of sinners. He does not belabor that point, however. The issue is not the sin, but the salvation.

Alma 36:7

7 And behold, he spake unto us, as it were the voice of thunder, and the whole earth did tremble beneath our feet; and we all fell to the earth, for the fear of the Lord came upon us.

The parallel verse to this description is found in Mosiah 27:11. In the commentary on that verse we noted the cultural importance of the voice of thunder and the shaking earth (see that verse for the more complete analysis). In this retelling those elements continue to be present. They were sufficiently etched as a part of the experience that Alma includes them in this retelling, even though they clearly have no further connection to paganism in his mind. Nevertheless, they are significant, they had high meaning for him at the time, and they are therefore included in the retelling.

Alma 36:8

8 But behold, the voice said unto me: Arise. And I arose and stood up, and beheld the angel.

Alma 36:9

9 And he said unto me: If thou wilt of thyself be destroyed, seek no more to destroy the church of God.

It is interesting that the focus of the incident is Alma, and not the sons of Mosiah. There is every indication that they also were reconciled after this experience, but this is Alma’s defining moment, not theirs.

In terms of a generalized conversion process, there must come a time when we are placed in a situation where we must face the reality of our distance from God, and understand the severity of that gap.

Alma 36:10

10 And it came to pass that I fell to the earth; and it was for the space of three days and three nights that I could not open my mouth, neither had I the use of my limbs.

Alma 36:11

11 And the angel spake more things unto me, which were heard by my brethren, but I did not hear them; for when I heard the words‑‑If thou wilt be destroyed of thyself, seek no more to destroy the church of God‑‑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.

It is unclear whether or not the three days is symbolic here. There is no real clear evidence that the resurrection theme of three days would have been known. Nevertheless, Jonah’s three days in the belly of the beast would also serve to underline the salvific nature of the three days here (see Jonah 1:17). Particularly in a story told for the generalized purpose of modeling a conversion, the three days becomes highly symbolic for those of us who recognize the reference to Christ’s resurrection.

Symbolically, Alma dies and is resurrected. In Pauline terms, he has laid down corruption and arisen in incorruption. In other gospel analogies, he has undergone a baptismal event (symbolically, of course).

Alma 36:12

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

Alma 36:13

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

Alma 36:14

14 Yea, and I had murdered many of his children, or rather led them 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.

Alma 36:15

15 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.

The death theme continues in verse 13 with the torment with the pains of hell, a phrase typically reserved for conditions after death. Nevertheless, this is a symbolic death, and the anguish of recognition of sin is upon Alma fully. The important aspect of this pain for sin is that it falls into the category of Godly sin, that which ushers a change in our spiritual person.

We have an unusual phrase in verse 14 where Alma states that he “had murdered many of his children, or rather led them away unto destruction…” We don’t have enough information to understand precisely the meaning here, but the qualification after the admission of “murder” strongly suggests that we should not see the word “murder” as a literal admission of having committed that crime. Alma give us an “or rather” that is much less shocking that murder, and much more understandable for the nature of his rebellion, for his crime was to lead people away from the truth, not to kill them.

What we appear to have here is someone who so fully understands the gap between God and the unrepentant soul that he fears that his actions of leading people astray may have affected them eternally. If their place in heaven is destroyed, Alma’s emotion-wrought response is to over emphasize the problem and claim the sin of murder – not in actuality, but in eternal potential. This understanding of his role in the possible eternal damnation of many led him to a further understanding of his precise position before God, a position that was so painful in the recognition that he preferred becoming “extinct both soul and body.”

Alma 36:16

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

Alma 36:17

17 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.

The three days and three nights is reiterated for dramatic effect, and to centralized the symbolic death/resurrection sequence around Christ. While in the depths of despair, Alma remembers Jesus Christ. In an allegorical sense, the remembrance of the single individual stands for the Atonement of Christ for all. In the depths of the pains of hell, it is Christ who saves Alma.

Alma 36:18

18 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 36:19

19 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.

Alma is wracked with pain, remembers and calls upon Jesus, and the salvation occurs. Isn’t this teaching us that we need do no more than call upon Jesus and we may be saved from sin? Here, as in most cases, it is dangerous to take a specific example and generalize it without reference to all of the other teachings of the gospel. Jesus is the focal point of Alma’s repentance, which certainly was sincere. In that act of repentance, the forgiveness comes. Note that the effect is that he “could remember my pains no more.”

The process of forgiveness is not the same as the process of salvation or exaltation. Alma’s sins were forgiven, he was released from the chains in which those sins had bound him. This process gives Alma a new start, not a completion. Alma, though now forgiven, but do as all must do after we are baptized, we must begin to walk the path of the gospel, and learn to do and be those things that it requires of us.

Alma 36:20

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

Alma 36:21

21 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.

There is a very obvious element of parallelism in these verses, a point not missed in Welch’s chiastic structuring of the chapter. The joy is definitely structured to be parallel to, and a balance for, the pain and anguish of sin. Whether seen as a literary chiasm, or a conceptual balancing of opposites, this is a powerful message. The joy is as exquisite as the pain. The balance is made. While it is likely true that the joy is greater than the pain (note “there can be nothing so exquisite and sweet as was my joy”) the structure of the passage requires the balancing statement. Note: see the comments following 2 Nephi 2:25 for a discussion of the meaning of joy in the Book of Mormon and Doctrine and Covenants.

Alma 36:22

22 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.

The joy we feel with the infusion of the Holy Spirit is a taste of the eternal nature, of the fullness of Joy. Alma makes that explicit in his vision of God on his throne, and the longing to be there. This is also indicative of the degree to which his heart had been cleansed by this time. Had there been any of the carnal man left, that part of him would have shied from the presence of God.

Textual: Alma makes a direct reference to Lehi and a vision that we have recorded in 1 Nephi 1: 8-13. We cannot tell whether Alma’s source is the small plates or the large plates, as he would have access to both, and there is great likelihood that this vision was also recorded on the large plates. We know that the full version was written by Lehi (1 Nephi 1:16) but know that what we have is not the full version. Regardless of the specific source, it tells us that Mormon read extensively in his records. It also tells us that this reference to Lehi’s vision expects that his readers know that Lehi had such a dream. That tells us that this dream was most likely included in Mormon’s abridgement of the Book of Lehi, and is one of the incidents lost with the 116 manuscript pages.

Alma 36:23

23 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.

When Alma regains his physical strength, he is literally, as well as symbolically, returning to life. His conversion has occurred in the realm of the spirit, and having overcome the spiritual struggle, Alma returns to life.

Alma 36:24

24 Yea, and from that time even until now, I have labored without ceasing, that I might bring souls unto repentance; that I might bring them to taste of the exceeding joy of which did taste; that they might also be born of God, and be filled with the Holy Ghost.

The evidence of his conversion is that he desires to share the taste of heaven that he has received with others. As noted above, the cleansing from sin was an instantaneous event, but the actual process of living the gospel; of finishing the repentance process, required something more. What he now does is to attempt to undo the damage he had done. He had led them away, now he will attempt to lead them back.

While Alma is clearly discussing his own experience, he tells it to Helaman for a reason. The first would be to simply provide background, but since Helaman was his son, it is quite likely that it was a story with which Helaman was familiar. The other reason is that the story itself is meant to be instructive. It is instructive not in the spectacular nature, which we do not hope (or fear) to endure, but in the general process by which we must be reconciled to God. We are found in a sinful state. It is essential that we follow Alma’s pattern, and recognize our state with true remorse sufficient to effect a change in our natures. We must call upon Christ, and accept his atoning sacrifice, and then be filled with the Holy Ghost. Lastly, we must implement that experience in our lives for the benefit not only of ourselves, but of others.

Alma 36:25

25 Yea, and now behold, O my son, the Lord doth give me exceedingly great joy in the fruit of my labors;

Alma has discussed the transformational event. Now he discusses the aftermath. The experience change him is such a way that the entire nature of his mission in life was radically redirected. As much as he had persecuted the church before, after the event he worked to build it. Here is declares that he has been able to feel joy in the success of that new endeavor (see the comments following 2 Nephi 2:25 for a discussion on the nature of joy in the Book of Mormon).

Alma 36:26

26 For because of the word which he has imparted unto me, behold, many have been born of God, and have tasted as I have tasted, and have seen eye to eye as I have seen; therefore they do know of these things of which I have spoken, as I do know; and the knowledge which I have is of God.

The important result of Alma’s conversion has been that he as been able to pass on his experiential understanding of God. Alma no longer understood God as a theoretical being, but rather as one with a powerful reality. Note the language used to describe the experience: taste, seen. Alma knows but knows through a deeper understanding that the intellect alone, or the heart alone. What is even more remarkable, he indicates that others “have tasted as I have tasted, and have seen eye to eye as I have seen.”

Certainly this indicates that there are those who must have had tremendous visions, but we should not suppose that tasting and seeing are limited to the mortal and physical senses. Joseph Smith uses taste as a means of describing a purely spiritual experience:

“This is good doctrine. It tastes good. You say honey is sweet and so do I. I can also taste the spirit and principles of eternal life, and so can you. I know it is good and that when I tell you of these words of eternal life that are given to me by the inspiration of the Holy Spirit and the revelations of Jesus Christ, you are bound to receive them as sweet. You taste them and I know you believe them. I rejoice more and more.” (The King Follett Discourse: a Newly Amalgamated Text by Stan Larson, BYU Studies, vol. 18 (1977-1978), Number 2 - Winter 1978 204.)

Just as Joseph tells his audience that they taste as he has tasted, so is the comparison of Alma. We need not suppose great revelations, and indeed we should not. In our experiences with God it is not likely that we will have the experience of the personal visit of the Savior, but we can have an experience so deep that we can taste the godliness in it.

Alma 36:27

27 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.

The deliverance of from prison and bonds probably has a dual reference for Alma. While he is referencing experiences where his person was released from prison and bonds, he is surely also telling his son that his soul has been released from a terrible prison and potentially eternal bonds of wickedness. From those as well, he has been delivered.

Alma 36:28

28 And I know that he will raise me up at the last day, to dwell with him in glory; yea, and I will praise him forever, for he has brought our fathers out of Egypt, and he has swallowed up the Egyptians in the Red Sea; and he led them by his power into the promised land; yea, and he has delivered them out of bondage and captivity from time to time.

The allusion Alma makes to the Exodus is interesting. On one level he appears to be saying that since the Lord could work a miracle before, he could (and did) work on in the life of Alma the Younger. While that is the simplest explanation, it does not tell us why Alma selected this particular miracle. It is possible that there is more happening here.

First, there is the salvation of Israel coming out of water. Even though they were not in water, they are still symbolically passing through water, and therefore there is the possibility of a baptismal image. The second and more sure allusion is the elimination of the wicked Egyptians. Alma uses this experience as a miracle of salvation for the righteous and death to the unrighteous. He becomes part of the miracle for having become one of the saved righteous, rather than his previous course.

Alma 36:29

29 Yea, and he has also brought our fathers out of the land of Jerusalem; and he has also, by his everlasting power, delivered them out of bondage and captivity, from time to time even down to the present day; and I have always retained in remembrance their captivity; yea, and ye also ought to retain in remembrance, as I have done, their captivity.

Here the comparison of his own experience and that of Israel becomes clearer. Israel has been delivered from bondage. Alma noted in verse 27 that he has been brought out of bondage. Alma is asking us to see in both of these events the miraculous hand of God.

Alma 36:30

30 But behold, my son, this is not all; for ye ought to know as I do know, that inasmuch as ye shall keep the commandments of God ye shall prosper in the land; and ye ought to know also, that inasmuch as ye will not keep the commandments of God ye shall be cut off from his presence. Now this is according to his word.

Alma finishes by reiterating the foundational promise of the Nephites. This is a promised land, but the land’s promise is conditional. Alma is exhorting his son to obey that promise through righteousness.

Textual: There is no chapter break at this point in the 1830 edition.