“They Might Have Joy”

Literary analysis: Lehi's parallel phrasing creates a phrase that has long been recognized for its simple yet elegant power. From a literary standpoint, this is an interesting turn of a phrase. The movement of the imagery of the passage is from past to present, present to future, with the verb "to be" as the central theme around which the phrase is built. In addition to the past-present-future movement, it also creates an inverted parallel of causation and existence. In the first clause Adam's fall leads to existence. In the second phrase, existence leads to "joy."

Part of the reason that this verse has become so easily embedded in our consciousness (to the point that most can cite it even if they cannot give the location of the citation) has to do with the very tight and memorable structure of the verse.

Doctrinal analysis: Just as with the "misery" of Satan, we must read "joy" in a much larger context. Adam's fall has a purpose, that we might exist (and this briefly ties to Lehi's statement that Adam and Eve would not have had children in the Garden) and then the purpose or our existence is that we might have "joy." We exist so that this process of opposition in all things might provide the way for us to move above the earthly, and receive joy in heaven.

The remaining issue is to understand the nature of "joy." It is quite easy to ascribe to the term the dictionary definitions that might have similarities with happiness. While that is not outside the scope of the probably meaning here, it is entirely possible that the concept of joy is much more than happiness or pleasantness.

If the word "joy" is examined in the context of Joseph Smith's scriptural vocabulary, some interesting possibilities may be uncovered. A beginning for this examination of the use of the word "joy" is the story of Ammon and King Lamoni. As the result of a simple but sincere prayer, King Lamoni falls to the ground and is thought by many to have died. Ammon knew better:

Alma 19:6. Now this was what Ammon desired, for he knew that king Lamoni was under the power of God; he knew that the dark veil of unbelief was being cast away from his mind, and the light which did light up his mind, which was the light of the glory of God, which was a marvelous light of his goodness -- yea, this light had infused such joy into his soul, the cloud of darkness having been dispelled, and that the light of everlasting life was lit up in his soul, yea, he knew that this had overcome his natural frame, and he was carried away in God (emphasis added).

In the powerful context of king Lamoni's experience, the dictionary definition of joy pales. In this verse, joy is the result of the infusion of the light of the glory of God. So great and overwhelming is this joy that his mortal frame can barely hold it, and his physical body was temporarily immobilized.

King Lamoni was not the only one to feel this overpowering joy. Ammon and his brethren were returning from their missionary labors among the Laminates, when they met their father, Alma. That reunion might have simply been joyful in an earthly sense, had not this been a meeting of a group of men who were fervent servants of the Lord. Their joy was not in the reunion, but in the Lord and the outpouring of the spirit. During that reunion:

Alma 27:7 ... the joy of Ammon was so great even that he was full; yea, he was swallowed up in the joy of his God, even to the exhausting of his strength; and he fell again to the earth (emphasis added).

The very next verse explains that this joy is not ordinary joy:

Alma 27:18 Now was not this exceeding joy? Behold this is joy which none receiveth save it be the truly penitent and humble seeker of happiness (emphasis added).

Alma (his father) is no less affected by the spiritual power manifest in their reunion. He exults:

Alma 28:8 Now, when I think of the success of these my brethren my soul is carried away, even to the separation of it from the body, as it were, so great is my joy.

These men are filled not with mortal happiness, but with an aspect of the eternal glories, the eternal burnings. That is their joy. The joy that Alma and his sons taste is a portion of the Joy of the Lord, which becomes complete only after this life. Christ so informed his twelve apostles in the New World:

3 Nephi 28:10 And for this cause ye shall have fulness of joy; and ye shall sit down in the kingdom of my Father; yea, your joy shall be full, even as the Father hath given me fulness of joy; and ye shall be even as I am, and I am even as the father; and the Father and I are oNephi

The Doctrine and Covenants punctuates the nature of this type of joy.

DC 101:36 Wherefore, fear not even unto death; for in this world your joy is not full, but in me your joy is full (emphasis added).

This verse highlights an important conceptual point. While Alma and Ammon are filled with joy, they do not yet have a fulness of joy. The fulness of joy is reserved as a state attained only after this life has ended. This explains and underlines the meaning behind the verses in DC 93:

DC 93:33-34. 33 For man is spirit. The elements are eternal, and spirit and element, inseparably connected, receive a fulness of joy; 34 And when separated, man cannot receive a fulness of joy.

Both verses contain the important phrase fulness of joy. In the first instance, we are told that when the body and element are inseparably connected, we may receive a fulness of joy. When are body and element inseparably connected? Only after the resurrection. This verse is restating the same message Christ gave to his New World apostles. The state described by the term fulness of joy is reserved for after the resurrection. It is a state of joy in the Glory of God, it is part of the eternal joy that comes through our progression toward Godhood.

The next verse highlights the key reason why our Pre-Mortal life had to end, why the earth became essential. "When separated, man cannot receive a fulness of joy" (DC 93:34). The equation is simple. "Men are, that they might have joy" (2 Nephi 2:25). Knowing the eternal context of joy, this passage becomes the exact equivalent of that other statement of God's purpose, "this is my work and my glory, to bring to pass the immortality and eternal life of man" (Moses 1:39). When mankind reaches the stage of eternal life, he will also be in a state of the fulness of joy. Mankind had to receive a body, so that there might come a time when the spirit and element might become inseparably connected, and therefore put us in a position to be able to receive this joy.

These two verses in DC 93 are also important for the implication of the nature of a third state, which, while not mentioned, is readily deduced. If spirit and element, when separated, cannot receive a fulness of joy, and spirit and element inseparably connected can receive of the fulness of joy, there is a third possibility which describes our current existence. While on this earth, our spirit and element are separably connected. This is clearly a step above the total separation of our Pre-Mortal life, yet falls short of the qualification for the fulness of joy which requires our resurrection. What does this mean for us here? From the experiences of Alma and his sons, it is clear that we may taste of that eternal joy. In ways that we do not understand, the body appears to act as an intensifier for these spiritual feelings. While in temporary possession of our bodies, we are capable of tasting the glorious joy which awaits us.

Anyone who has ever had a spiritual experience, can remember how if felt. It was not simply an emotional experience, but carried with it a real effect on the entire body. That suffusion of the light of the glory of God upon our souls is the taste of eternity which helps us keep our eyes on the goal. Like Lehi eating the fruit of the tree, we too have the opportunity to taste the eternal light, and have it fill our souls. Few have the overwhelming suffusion of joy as did king Lamoni, but the taste is none the less precious for being less intense.