Alma 40

Alma 40:1

1 Now my son, here is somewhat more I would say unto thee; for I perceive that thy mind is worried concerning the resurrection of the dead.

The resurrection of the dead may not have been a topic that was part of the reasoning Corianton had used for his apostasy, but it was apparently something he did not understand. Since he does not appear to understand as much of the mission of the Atoning Messiah as he thought he did, Alma perceives that he also does not understand the resurrection. As part of Alma’s attempt to teach Corianton that which he needs to repent, Alma will also answer this issue for him.

Alma 40:2

2 Behold, I say unto you, that there is no resurrection—or, I would say, in other words, that this mortal does not put on immortality, this corruption does not put on incorruption—until after the coming of Christ.

Here we find the reason that the resurrection might have been part of Corianton’s issues. Because it is connected to the coming of the Atoning Messiah, it has not yet happened. Thus Alma must explain this future event and its relationship to the present.

Textual: The language that we see in this verse about corruption and incorruption is a direct echo of Paul:

1 Corinthians 15:42

42 So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption:

The term corruption is meant to refer to the mortal body, and the specific reference is the decay of the body after death. When the body dies, it will corrupt. The incorruption is the resurrected body which is no longer subject to death and decay. That is the imagery of the text, the specific language is certainly indebted to the KJV version of Paul’s letter to the Corinthians.

Alma 40:3

3 Behold, he bringeth to pass the resurrection of the dead. But behold, my son, the resurrection is not yet. Now, I unfold unto you a mystery; nevertheless, there are many mysteries which are kept, that no one knoweth them save God himself. But I show unto you one thing which I have inquired diligently of God that I might know—that is concerning the resurrection.

The resurrection, the joining of the spirit to the incorruptible body, will occur after Christ’s mortal mission. This is both true, and an admission that the time disjunction that has been part of the Corianton’s apostate argument is valid. There really is a difference in the timing. While Alma admits that point, he will reveal something more important.

What Alma tells us here is important beyond the specifics of resurrection that he will reveal. He tells us that we do not know all, and that some understandings are not simply given, but must be sought out. Notice that Alma gives Corianton the benefit of his own earnest searching: “I have inquired diligently of God that I might know.” We are in a similar position where there is much of the ways of God that is not clear. We may also inquire diligently. God does not present us with all knowledge simply because we are members of the church. Indeed, he does not simply present information to a prophet and leader as great as Alma. We, as individuals, must do as Alma did, and inquire diligently. The same reward of understanding can be available to us, but we are required to put forth the same kind of effort that Alma did.

Alma 40:4

4 Behold, there is a time appointed that all shall come forth from the dead. Now when this time cometh no one knows; but God knoweth the time which is appointed.

This is the great mystery that Alma reveals! It seems so simple to us, why was this such a mystery to Alma that he gave it such a build up? Once again, we must remember the differing perspectives of our timeframes. We are living in a world that followed the mission of Christ, Alma and Corianton were living in a very different world. Remember that the introduction to this important announcement dealt with the temporal disjunction between the people living before and after the mission of Christ. The reason that the timeframe is at issue is that Christ will do something during his mission. He will effect an atonement. It is very easy to understand that the atonement is effective after it has taken place. It is much more difficult to understand how it might be effective before it has taken place. How will those who live before the atonement occurs receive the benefit of something that hasn’t yet happened?

This is the reason that the marvelous answer that Alma gives is that all shall come forth from the dead. This is not an abstract theological issue, but one that is absolutely pertinent to Alma and Corianton. As men living prior to the mission of the Christ, the resurrection, this promise of incorruption, will not happen for them. That happens only after the coming of the Christ. Nevertheless, not only those who die after Christ’s mission will be resurrected, but all will be resurrected. What Alma is saying to Corianton is that Corianton can receive the benefit of the resurrection, even though he lives prior to the time when the act will be completed that allows the resurrection. All that is different is the timing. The blessing will come, it will just be delayed until after the time of the Atoning Messiah.

Alma 40:5

5 Now, whether there shall be one time, or a second time, or a third time, that men shall come forth from the dead, it mattereth not; for God knoweth all these things; and it sufficeth me to know that this is the case—that there is a time appointed that all shall rise from the dead.

Alma presupposes a question about the timing. Since the timing is delayed, the natural response is “how long?” Alma says that he does not know, and that it does not matter. God will be just, and that is all that truly matters.

Alma 40:6

6 Now there must needs be a space betwixt the time of death and the time of the resurrection.

The natural consequence of the disjunction between a current death and the future resurrection is that “there must needs be a space betwixt the time of death and the time of the resurrection.” For Alma, this is a truism made completely obvious by the fact that the mission of the Atoning Messiah is yet in his future.

Alma 40:7

7 And now I would inquire what becometh of the souls of men from this time of death to the time appointed for the resurrection?

Of course this is the logical extension of the concept that there is a space of time between death and resurrection. If there is such a time, what happens during that time? We do not know if this was part of Corianton’s question, but it is certainly part of the understanding that Alma received as a result of his earnest inquiry of the Lord.

Alma 40:8

8 Now whether there is more than one time appointed for men to rise it mattereth not; for all do not die at once, and this mattereth not; all is as one day with God, and time only is measured unto men.

Alma briefly returns to the problem of time. It is possible that this time itself is unfair, or unjust of God. Since the time must be longer for those who have died long before the mission of the Atoning Messiah, an accusation might be leveled against God that he is unfair to those who must wait longer. Alma’s answer to this implicit question is to note that the time is irrelevant, as “all is one day with God, and time only is measured unto men.” What he is saying is that this space between death and resurrection comes in another realm where time is counted differently. While we may see it is long, and therefore significant, to the Lord and his way of reckoning, it is a trifle. Were we told that we had to wait for some reward, and that some would wait two seconds and some three and some four, there is no one who would complain. The complaint about the unjustness of the time is apt only if the time is significant. What Alma is saying, then, is that what appears to us to be significant time will be insignificant time when seen in the reckoning of the Lord. Since the time is insignificant (two seconds as opposed to four seconds in our example) the one cannot levy the charge of being unjust against the Lord.

Alma 40:9

9 Therefore, there is a time appointed unto men that they shall rise from the dead; and there is a space between the time of death and the resurrection. 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.

Having dealt with the issue of potential unjustness, Alma returns to the more interesting issue, which is what actually “becometh of the souls of men.”

Alma 40:10

10 And when the time cometh when all shall rise, then shall they know that God knoweth all the times which are appointed unto man.

After stating that he will now bear personal testimony (verse 9 “the thing of which I do know”) Alma first bears testimony of the justness of God. He explained it, now he testifies it. This is the first statement of the “thing which I do know.” What he says is that there is a time when all shall rise, and that regardless of our conception of time, this ultimate good will come. What may bother us because of our little understanding (the unfairness of the time) is irrelevant to God, for he “knoweth all the times” of men. The concept of knowing should not be read as “understanding.” God’s knowing is all encompassing. More than understanding, more than comprehending, God is aware of all of our times. Even when we think it long, to God it is a short time, and he is still aware of us. We need not feel slighted when things take longer than we think they should.

Alma 40:11

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.

First, we should note the important reference to the angel. It was in Alma 39:19 that Alma noted that it was “just as easy” for the Lord to send an angel now as later. We noted at that time that an angel had already come, and Alma reiterates the angelic revelation that lies behind this information. Indeed, it is not only easy, but it has happened, and if the angels have come, then the Atoning Messiah will come.

The essential information that Alma provides is that in this interim between death and resurrection, “the spirits of all men, whether they be good or evil, are taken home to that God who gave them life.” Once again, all men are treated the same in that they are all taken back to God. They are not assigned to some existence outside of God, they are not assigned to some existence with the Adversary..

Alma 40:12

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.

Nevertheless, there is some judgment made. Good and evil do exist, and the good or evil that we are will rise with us, and determine the nature of our time in that state between death and resurrection. Alma says that the spirits of the righteous are “received into a state of happiness, which is called paradise.”

Linguistic: The term “paradise” has its lexical roots in Old World mythologies. We needed suppose that there is any meaning here, however, except that which was common for Joseph Smith. Paradise is a term used in the New Testament, and that is the context in which Joseph would have known it, and would have used it.

Alma 40:13

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.

The blessed state of the good is contrasted with the awful state of the wicked. The wicked are in “outer darkness.” This phrase has two referents. The first is the light/dark contrast that is frequent in the scriptures. Light is life and good, dark is death and evil. Thus “darkness” is the presence of evil.

The second reference is inner/outer. This is a reference of distance. While the reference of “outer” is not completely certain, we may suppose that it is related to the distance from the source of light. The further one goes from the source of light, the darker it becomes, and “outer” darkness would be a far distance from the source of the light. While the wicked may still be in the realm of God, the are clearly not in his presence, nor close to his glory.

Alma 40:14

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.

Both the righteous and the wicked remain in these positions during the time between death and the resurrection.

Alma 40:15

15 Now, there are some that have understood that this state of happiness and this state of misery of the soul, before the resurrection, was a first resurrection. Yea, I admit it may be termed a resurrection, the raising of the spirit or the soul and their consignation to happiness or misery, according to the words which have been spoken.

Alma begins this section with an interesting introduction. He says “there are some that have understood….” It would appear that Alma is referencing something, but what? A typical reference is scripture, but that reference is usually explicit. What we appear to have is a reference to a form of scholarly debate with which Alma was familiar, and because of the terseness of the introduction, we must assume was also familiar to Corianton.

The issue is the nature of the concept of resurrection. This tells us the reason that Alma earlier stated that the number of resurrections did not matter (see verse 5). It appears that some held that the raising of the spirit itself could be termed a resurrection. Alma agrees that there is something of a resurrection in the restoration of life to the spirit. Having conceded that there might be confusion, he will proceed to define his understanding of resurrection, and the difference between the resurrection that will come after the Atoning Messiah, and the “resurrection” of the spirit alone after death.

Alma 40:16

16 And behold, again it hath been spoken, that there is a first resurrection, a resurrection of all those who have been, or who are, or who shall be, down to the resurrection of Christ from the dead.

Alma 40:17

17 Now, we do not suppose that this first resurrection, which is spoken of in this manner, can be the resurrection of the souls and their consignation to happiness or misery. Ye cannot suppose that this is what it meaneth.

Alma argues that this understanding of resurrection, while perhaps possible, is nevertheless incorrect. The importance of this part of his discussion is that such reasoning would allow the religious philosophers proposing such a thing to declare themselves attached to tradition (the scriptures) but to deny the need for the Atoning Messiah. They would be able to say that the resurrection already occurs when the spirit lives, and thus there is no need for the future Atoning Messiah. Alma is not just arguing theology here, but he is continuing to remove the points Corianton would have used to justify his apostasy.

Alma 40:18

18 Behold, I say unto you, Nay; but it meaneth the reuniting of the soul with the body, of those from the days of Adam down to the resurrection of Christ.

The reason that the anti-Christ philosophers are incorrect is that they have misunderstood the concept of resurrection. Resurrection is not simply the rising of the spirit from the dead but the reuniting of the spirit with the new incorruptible body. The resurrection is when the corruptible (spirit in a mortal body) puts on the incorruptible (spirit in an immortal body.)

Alma 40:19

19 Now, whether the souls and the bodies of those of whom has been spoken shall all be reunited at once, the wicked as well as the righteous, I do not say; let it suffice, that I say that they all come forth; or in other words, their resurrection cometh to pass before the resurrection of those who die after the resurrection of Christ.

Alma 40:20

20 Now, my son, I do not say that their resurrection cometh at the resurrection of Christ; but behold, I give it as my opinion, that the souls and the bodies are reunited, of the righteous, at the resurrection of Christ, and his ascension into heaven.

Alma 40:21

21 But whether it be at his resurrection or after, I do not say; but this much I say, that there is a space between death and the resurrection of the body, and a state of the soul in happiness or in misery until the time which is appointed of God that the dead shall come forth, and be reunited, both soul and body, and be brought to stand before God, and be judged according to their works.

A word that is used to describe that which cannot be described in words is ineffable. Alma has had an experience that gave him pure understanding, and he is now attempting to put that experience and understanding into words. In some ways he finds the whole experience ineffable, in that he cannot seem to find the right ways to make his understanding clear. We have three verses where Alma repeats the same information in slightly different ways, and appears hesitant “whether it be at his resurrection or after, I do not say.”

This difficulty should not be seen as lack of understanding on Alma’s part, but rather a witness to the ineffability of the experience he has had. He has understood something of God, that appears to happen in God’s time, a time that we have already been told is different than our own. When Alma attempts to correlate what he understands on the level of God’s time in reference to earth-time-bound references, he has trouble being precise. The two time systems simply don’t match.

What Alma understands, however, is that regardless of the nature of the timing, the fact of the timing is that those who have waited the longest for their reuniting with a body will be among the first to receive it.

Alma 40:22

22 Yea, this bringeth about the restoration of those things of which has been spoken by the mouths of the prophets.

Alma begins to describe the doctrine of restoration. This is a theologically developed concept in Alma that has not become popular in our modern understanding. We understand the same principles that Alma did, but we do not categorize them as he did. The first thing that we learn of Alma’s conception of the doctrine of restoration is that it relates to a time after the resurrection.

Alma 40:23

23 The soul shall be restored to the body, and the body to the soul; yea, and every limb and joint shall be restored to its body; yea, even a hair of the head shall not be lost; but all things shall be restored to their proper and perfect frame.

That the restoration begins with the resurrection is logical because the resurrection is a restoration in itself. The body and soul are restored together. The hairs of the head will be restored. On the first level, the doctrine of restoration is the doctrine of the physical resurrection, the returning of the soul to a physical home, but this time an incorruptible one.

Alma 40:24

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

Alma 40:25

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

Alma 40:26

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.

Alma returns to the concept of timing. First comes the restoration through the resurrection, and then comes the judgment. It is after this time that the righteous leave Paradise for the Kindgom of God. The wicked leave outer darkness for “awful death.” They are not “outer” any more. They cannot be described by their distance from the light, because they are totally separate from the light. Remember the light/dark:life/death pairings. These are equivalents, and the “awful death” is the ultimate “dark.” The wicked are now opposite of what God is.

Textual: There is no chapter break here, and again it would have been better had this great discourse been kept together. It should be read as a whole.