Alma 32:41-43

From Feast upon the Word (http://feastupontheword.org). Copyright, Feast upon the Word.

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Exegesis

Verse 42

Verse 42 introduces something akin to dualism--identical adjectives that are yet different and organized hierarchically: "sweet above all that is sweet," "white above all that is white," "pure above all that is pure" (emphasis added). Although this dualism reaches a culmination in verse 42, it is consistently hinted at throughout the chapter:

Two communities: The poor in heart vs. the rich Zoramites (v. 3)
- This is further underscored, quite dramatically, when Alma physically turns from one group to the other
Two humilities: True humility vs. compelled humility (v. 16)/Humility arising from seeing and humility arising from hearing (see above Exegesis on v. 13-14)
Two seeds: Good vs. bad (v. 32)
Word/Words: Singular vs. plural (v. 22 and 26, for example)
Two Trees
- There is a possibility that Alma is presenting two different Trees, as well--the tree grown within you from the planting of the seed (v. 37), and the Tree of Life (v. 41-43). It remains unclear, however, whether these trees are separate or one and the same.
- It is also possible that there is a dualism between the Tree of Knowledge and the Tree of Life. In v. 34, Alma points out that the fruit of the one tree is perfect knowledge, while the fruit of the second tree, described in v. 42, is the fruit of the Tree of Life, as described in Lehi's vision (1 Ne 8:11-12)
- This second reading suports the Exegesis on v. 19 above--it was the fruit of the Tree of Knowledge that led to Adam and Eve's expulsion from the Garden and the presence of God. A life of knowledge could be viewed as similarly damning. It is also interesting to note that Alma used the word "transgression" in v. 19, as well as the question "after ye have tasted [of the fruit]...is your knolwedge perfect?" in v. 35, both of which strongly emphasize Garden/Fall imagery.

If we continue to delve deeper into the subtleties of the text, other dualisms emerge:

Two faiths: Faith vs. knowledge
- Alma's entire discourse fleshes out the (seeming) dialectic between faith and knowledge, but in v. 27, he points out that knowledge must be based on faith ("exercise a particle of faith"; see commentary) and introduces a growing process of faith that leads to knowledge
- In this sense, knowledge that extends out of faith, thus becoming a 'faith beyond faith', is beneficial.
- See also Exegesis on v. 16 (seventh and eight paragraphs), v. 17 (third paragraph), and v. 18 (second and third paragraphs)
Christ vs. principles
- As mentioned above, Alma distinguishes "the Word," and "words."
- In one sense, Alma may be working with the Zoramites on their level, assuming their language, and walking them through many little "words"/principles in hopes of eventually bringing them to the Word/Christ.
Innocence
- From the garden of Eden imagery emerges the possibility of viewing Alma's discourse as an attempt to lead the Zoramites back into the garden--into the presence of God.
- Because Adam and Eve were in a "state of inncoence" in the Garden (2 Ne 2:23), it is possible that in order to return to God, we too must be innocent in some way
- Is it possible that Alma is describing this innocence as an 'innocence beyond innocence' through acquisition of faith-based knowledge? We want to be innocent again, but with a new type of knowledge?

Alma's dualism opens up many interpretive possibilities. One option is that he is drawing a distinction between Terrestrial and Celestial existence, both of which are similarly sweet, white, and pure, but the Celestial remains beyond normal sweetness, whiteness, and purity. In other words, Terrestrial and Celestial lives may not differ in outward manifestations, but their motives are entirely other (see Exegesis for v. 16, fourth paragraph)

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Verse 43

The phrase "waiting for the tree to bring forth fruit unto you" seems to be a reversal somewhat of the phrase in verse 42 "ye shall pluck the fruit thereof." Whereas in verse 42 the person is the subject and the tree is the object, yielding her fruit, in verse 43 the tree is the subject "bring[ing] forth" her fruit to the diligent and faithful person.

More generally, verses 41-43 are a sort of positive reversal of the negative discussion in verses 38-40 ("if ye will not nourish the word . . . "). A rather striking feature in this positive reversal is the three-fold repetition of the three words faith, diligence, and patience, followed by the word fruit:

(A) "if ye will nourish the word . . . by your faith with great diligence, and with patience, looking forward to the fruit" (v. 41)

(B) "because of your diligence and your faith and your patience . . . by and by ye shall pluck the fruit thereof" (v. 42)

(A') "ye shall reap the rewards of your faith, and your diligence and patience . . . waiting for the tree to bring forth fruit" (v. 43)

Considering just the movement of this structure, we see (A) prefaced with an "if," (B) is prefaced with a "because," and (A') is prefaced with a "then." This three-fold movement might be considered in various ways, for example: pre-mortal/past, mortal/present, and post-mortal/future. Alternatively, we might think about these three-fold movement more in terms of the structure of the previous analogy of the seed:

(A) desire, or giving place for a seed to be planted (v. 28)

(B) growth and knowledge that the seed is good (vv. 30-35)

(A') nourish the tree to bring forth fruit (vv. 36-40)

This framework might be considered more generally in terms of an hour glass shape where we first come to a knowledge of the Lord through a narrow gate, and then nourish this beginning step by going forth and sharing such knowledge with others. However, exploring such thoughts would take us away from the text given here. What is important to consider here is the fact that the movement from (A) to (B) is effect by faith, but of itself not sufficient to yield fruit. What is needed is faith to nourish the seed in order to continue from (B) to (A'), otherwise the swelling seed "will not get any root" (v. 38). In other words, if (B) is not viewed as a point-on-the-path toward (A'), then no fruit will be obtained. It is this continuation from (B) to (A') that leads to "a tree springing up unto everlasting life" (v. 41). Notice that the discussion of the fruit being "most precious" and "sweet above all that is sweet," etc. all occurs after the second mention of "faith, diligence and patience, that is after (B) and on the way toward (A')—a position we might term "faith beyond faith."

Somewhat curiously, the partaking of the fruit is mentioned twice in these final two verses of the chapter. Whereas verse 31 talks about "looking forward" to the fruit, verse 42 says "by and by ye shall pluck the fruit thereof . . . and ye shall feast upon this fruit even until ye are filled." So, when verse 43 says "ye shall reap the rewards of your faith . . . waiting for the tree to bring forth fruit unto you," it seems to be reversing the timing, going back to before the feasting on the fruit mentioned in verse 42 to a point of again waiting for the tree to bring forth fruit. This peculiar feature in the text might be interpreted in several ways. It could be that the the being filled in verse 42 is not meant to be an "end"—that is, verse 43 could be pointing to many feasts, either more fruit that might be brought to the faithful, diligent and patient person, or more fruit that might partaken of in future "seed"/posterity (in this sense, there might be a strong allusion back to Lehi's dream when, after partaking of the fruit, he looks around desiring for his family to also partake). Another possibility is that this is more of a feature of a syntactic structure, perhaps a chiasm with the actual feasting in the middle of the chiasm (v. 42) with verses 41 and 43 pointing toward it. Exploring these and other possibilities might itself be a fruitful area of study.

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Alma 32:41-43

From Feast upon the Word (http://feastupontheword.org). Copyright, Feast upon the Word.

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