Thursday, October 30, 2014

Mosiah 18:26-35

27 And again Alma commanded that the people of the church should impart of their substance, every one according to that which he had; if he have more abundantly he should impart more abundantly; and of him that had but little, but little should be required; and to him that had not should be given.
28 And thus they should impart of their substance of their own free will and good desires towards God, and to those priests that stood in need, yea, and to every needy, naked soul.
29 And this he said unto them, having been commanded of God; and they did walk uprightly before God, imparting to one another both temporally and spiritually according to their needs and their wants.
30 And now it came to pass that all this was done in Mormon, yea, by the waters of Mormon, in the forest that was near the waters of Mormon; yea, the place of Mormon, the waters of Mormon, the forest of Mormon, how beautiful are they to the eyes of them who there came to the knowledge of their Redeemer; yea, and how blessed are they, for they shall sing to his praise forever.
31 And these things were done in the borders of the land, that they might not come to the knowledge of the king.
32 But behold, it came to pass that the king, having discovered a movement among the people, sent his servants to watch them.  Therefore on the day that they were assembling themselves together to hear the word of the Lord they were discovered unto the king.
33 And now the king said that Alma was stirring up the people to rebellion against him; therefore he sent his army to destroy them.
34 And it came to pass that Alma and the people of the Lord were apprised of the coming of the king's army; therefore they took their tents and their families and departed into the wilderness.
35 And they were in number about four hundred and fifty souls.
Mosiah 18:27-35

The church has been established among those who accepted the teachings of Alma1.  Their religious leaders have been told they were to perform labors to support themselves.  Alma1 tells the people they are responsible for the poor.  Unknowingly, he echoed the words of King Benjamin informing the people they were to “impart of their substance, everyone according to that which he had.”  Those that were better off were expected to give abundantly.  Those who were poor were also expected to give what they could.

When they helped the poor, they were to do it freely.  They were to help all in need.

The church led by Alma, however, continued to distinguish itself by serving and supporting one another specifically "without money" (Alma 1:20). Preserving the tradition instituted by Alma the Elder at the Waters of Mormon, these covenant people supported one another by sharing their goods, "impart[ing] of their substance, every one according to that which he had" (Mosiah 18:27).[1] 

Once they received God’s commandments, they obeyed.  They imparted “to one another both temporally and spiritually according to their needs and wants.”

The Book of Mormon message is that the distribution of income is based on the level of caring and unity among the people. Among the righteous, income is evenly distributed as are opportunities to progress. The distribution of income is simply a reflection of their unity. The righteous were taught that their giving should be voluntary and result from their love of God and desires to serve him (Mosiah 18:28). By voluntarily redistributing their income to the poor, they were able to maintain an economic system that included incentives to work hard because of individual responsibility and rewards for efforts. Moreover, one of the reasons the caring work hard is that they desire to use the product of their work to bless the lives of others.[2]

Describing the waters of Mormon, we see a different side of Mormon, a poetic side.

This was all done in Mormon,
yea, by the waters of Mormon
     in the forest that was
          near the waters of Mormon
     the place of Mormon,
          the forest of Mormon,
 how beautiful are they
     to the eyes of them
     who came to the knowledge
          of their Redeemer,
and how blessed are they,
    for they shall sing to his praise forever.

Did you notice that each reference to place, waters, and forest is condensed and repeated? Truly, this is elevated poetic language, written by one very much alive both to the Spirit and to the sounds and rhythms of words and phrases. And note that all this poetry builds to the fact that here these blessed souls "came to the knowledge of their Redeemer," whose praises "they shall sing . . . forever." They became disciples, in the finest sense of the word.[3]

The waters of Mormon was located within the borders of the land ruled by Noah; however, eventually they were discovered by the king.  He sent his servants to watch the people.  When they gathered “to hear the word of the Lord they were discovered unto the king.”

Noah claimed Alma1 was attempting to stir up the people to rebel against him.  An army was sent to destroy them.

Fortunately, Alma1 was warned about the army coming to destroy them.  The roughly 450 people were able to pack up their tents and take supplies and departed into the wilderness.

The reader is led to see the contrasting lives, not just of Alma and Amulon, but of the people of Limhi and Alma and the people of Amulon. Both Alma and Amulon led colonies into the wilderness: Alma and his people, when Noah's soldiers discovered their "movement," "took their tents and their families and departed into the wilderness" (Mosiah 18:32, 34). Amulon and his followers also fled into the wilderness, but at Noah's command they left their families behind (see Mosiah 19:11-23).[4]


[1] Weighing and Measuring in the Worlds of the Book of Mormon, John W. Welch, Maxwell Institute, accessed October 30, 2014.
[2] Economic Insights from the Book of Mormon, Lindon J. Robison, Maxwell Institute, accessed October 30, 2014.
[3] The Book of Mormon: Passport to Discipleship, Marilyn Arnold, Maxwell Institute, accessed October 30, 2014.
[4] The Stealing of the Daughters of the Lamanites, Alan Goff, Maxwell Institute, accessed October 30, 2014.

Monday, October 27, 2014

Mosiah 18:18-25

18 And it came to pass that Alma, having authority from God, ordained priests; even one priest to every fifty of their number did he ordain to preach unto them, and to teach them concerning the things pertaining to the kingdom of God.
19 And he commanded them that they should teach nothing save it were the things which he had taught, and which had been spoken by the mouth of the holy prophets.
20 Yea, even he commanded them that they should preach nothing save it were repentance and faith on the Lord, who had redeemed his people.
21 And he commanded them that there should be no contention one with another, but that they should look forward with bone eye, having one faith and one baptism, having their hearts knit together in unity and in love one towards another.
22 And thus he commanded them to preach.  And thus they became the children of God.
23 And he commanded them that they should observe the sabbath day, and keep it holy, and also every day they should give thanks to the Lord their God.
24 And he also commanded them that the priests whom he had ordained should labor with their own hands for their support.
25 And there was one day in every week that was set apart that they should gather themselves together to teach the people, and to worship the Lord their God, and also, as often as it was in their power, to assemble themselves together.
26 And the priests were not to depend upon the people for their support; but for their labor they were to receive the grace of God, that they might wax strong in the Spirit, having the knowledge of God, that they might teach with power and authority from God.
Mosiah 18:18-26

Alma1 has organized a church for those who follow his teachings.  Mormon acknowledges his authority in verse 18.  He ordained priests to serve fifty members. 

They were also called to teach the people the things of God.  “And also trust no one to be your teacher nor your minister, except he be a man of God, walking in his ways and keeping his commandments” (Mosiah 23:14).

Alma, in fact, claimed to have authority from God (Mosiah 18:13), a claim that [Mormon] implicitly acknowledges as valid (Mosiah 18:18; Alma 5:3).42 Furthermore, in the power vacuum left by the absence of King Noah, the people implored Alma to assume the royal title and prerogatives (Mosiah 23:6). He turned down the title but, of necessity, did carry out some kingly duties. It was Alma who ordained priests and teachers for his outcast people, among whom he was in fact the sole human source of authority (Mosiah 18:18; 23:17).[1] 

He also commanded the priests to teach only those principles which he had been taught.  They were also told to teach the words of the prophets.  “Alma1 ensured that the lesser priests whom he ordained would preach and teach only ‘the things which he had taught, and which had been spoken by the mouth of the holy prophets,’ implying that he furnished them copies of whatever sacred documents they needed (see Mosiah 18:19)…”[2]  Finally, they were to preach repentance and faith in Christ.

Alma1 added an essential commandment to his people, “there should be no contentions one with another.”  The spirit of contention can tear a people apart.  During His ministry to the Nephites, the Savior commanded:

28 …[T]here shall be no disputations among you, as there have hitherto been; neither shall there be disputations among you concerning the points of my doctrine, as there have hitherto been.
29 For verily, verily I say unto you, he that hath the spirit of contention is not of me, but is of the devil, who is the father of contention, and he stirreth up the hearts of men to contend with anger, one with another.
30 Behold, this is not my doctrine, to stir up the hearts of men with anger, one against another; but this is my doctrine, that such things should be done away.
3 Nephi 11:28-30

They should “look forward with one eye, having one faith.”  During His mortal ministry, the Savior taught, “The light of the body is the eye: if therefore thine eye be single [GR healthy, sincere, without guile; JST Matt. 6:22 ... single to the glory of God ...]; thy whole body shall be full of light” (Matthew 6:22).

As he ended his father’s book, Moroni wrote, “For none can have power to bring it to light save it be given him of God; for God wills that it shall be done with an eye single to his glory, or the welfare of the ancient and long dispersed covenant people of the Lord” (Mormon 8:15).

The Lord revealed to Joseph Smith qualities necessary to serve:

3 Therefore, if ye have desires to serve God ye are called to the work;
5 And faith, hope, charity and love, with an eye single to the glory of God, qualify him for the work.
6 Remember faith, virtue, knowledge, temperance, patience, brotherly kindness, godliness, charity, humility, diligence.
D&C 4:3, 5-6

In addition to one faith, they were to have one baptism.  They should come together in “unity and in love one towards another.”  “Thus did Alma teach his people, that every man should love his neighbor as himself, that there should be no contention among them” (Mosiah 23:15).

Through this preaching, they became “the children of God.”

The record emphasizes the formation of this organization "by the power and authority of God" (Mosiah 18:16–17). In reading about these blessed souls, we might overlook the fact that the community Alma created at Mormon is a revelation of his character. Steadfast he was, and filled with the pure love of Christ. His instructions to his people reveal him better than any adjectives I can call up. With his unfailing emphasis on the Savior, and on unity and love, he molded them into a holy congregation where peace and sharing and devotion were boundless.[3]

They were commanded to keep the Sabbath day holy.  “One aspect of life by the waters of Mormon was the strict observance of the old Jewish Sabbath (Mosiah 18:23), combined with observances on another day of the week as well…”[4]

Having experienced the consequences of being supported by the people, Alma1 commanded the priests to support themselves.  When he organized the church under the direction of King Mosiah2, he continued this principle.

4 That they should let no pride nor haughtiness disturb their peace; that every man should esteem his neighbor as himself, laboring with their own hands for their support.
5 Yea, and all their priests and teachers should labor with their own hands for their support, in all cases save it were in sickness, or in much want; and doing these things, they did abound in the grace of God.
Mosiah 27:4-5

The apostle Paul also made it clear he supported himself.

33 I have coveted no man's silver, or gold, or apparel.
34 Yea, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me.
35 I have shewed you all things, how that so labouring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive.
Acts 20:33-35

In addition to keeping the Sabbath holy, one day was set apart for worship.  They “also, as often as it was in their power, to assemble themselves together.”  Teaching the poor among the Zoramites, Alma2 followed the example of his father.  “And moreover, I would ask, do ye suppose that ye must not worship God only once in a week?” (Alma 32:11).  This is great advice that is applicable today as it was in his day.



[1] Authority in the Book of Mosiah, Daniel C. Peterson, Maxwell Institute, accessed October 27, 2014.
[2] The Book of Mormon as a Mesoamerican Record, John L. Sorenson, Maxwell Institute, accessed October 27, 2014.
[3] The Book of Mormon: Passport to Discipleship, Marilyn Arnold, Maxwell Institute, accessed October 27, 2014.
[4] Qumran and the Waters of Mormon, Hugh Nibley, Maxwell Institute, accessed October 27, 2014.

Saturday, October 25, 2014

Mosiah 18:8-17

8 And it came to pass that he said unto them: Behold, here are the waters of Mormon (for thus were they called) and now, as ye are desirous to come into the fold of God, and to be called his people, and are willing to bear one another's burdens, that they may be light;
9 Yea, and are willing to mourn with those that mourn; yea, and comfort those that stand in need of comfort, and to stand as witnesses of God at all times and in all things, and in all places that ye may be in, even until death, that ye may be redeemed of God, and be numbered with those of the first resurrection, that ye may have eternal life—
10 Now I say unto you, if this be the desire of your hearts, what have you against being baptized in the name of the Lord, as a witness before him that ye have entered into a covenant with him, that ye will serve him and keep his commandments, that he may pour out his Spirit more abundantly upon you?
11 And now when the people had heard these words, they clapped their hands for joy, and exclaimed: This is the desire of our hearts.
12 And now it came to pass that Alma took Helam, he being one of the first, and went and stood forth in the water, and cried, saying: O Lord, pour out thy Spirit upon thy servant, that he may do this work with holiness of heart.
13 And when he had said these words, the Spirit of the Lord was upon him, and he said: Helam, I baptize thee, having authority from the Almighty God, as a testimony that ye have entered into a covenant to serve him until you are dead as to the mortal body; and may the Spirit of the Lord be poured out upon you; and may he grant unto you eternal life, through the redemption of Christ, whom he has prepared from the foundation of the world.
14 And after Alma had said these words, both Alma and Helam were buried in the water; and they arose and came forth out of the water rejoicing, being filled with the Spirit.
15 And again, Alma took another, and went forth a second time into the water, and baptized him according to the first, only he did not bury himself again in the water.
16 And after this manner he did baptize every one that went forth to the place of Mormon; and they were in number about two hundred and four souls; yea, and they were baptized in the waters of Mormon, and were filled with the grace of God.
17 And they were called the church of God, or the church of Christ, from that time forward.  And it came to pass that whosoever was baptized by the power and authority of God was added to his church.
Mosiah 18:8-17

What does it take to be a true Christian?  Is merely accepting Christ enough?  Is being baptized, attending church and taking the sacrament enough?  What do we have to do to be a true follower of Christ?  Alma1 tells us what we must do to be a true follower of Christ. 

When those who accepted the words of Alma1 gathered at the waters of Mormon, he told them what they must do to be a true follower of Christ.  “In preparing his people for baptism at the Waters of Mormon, Alma describes the life of the covenant people to which they would be committing themselves.”[1]

Verse 8

You must desire to become a part of “the fold of God and be called his people.”
You must be willing to bear one another’s burdens, “that they may be light.”

Verse 9

You must be willing to mourn with those who mourn.
You must comfort those who stand in need of comfort.
You must stand as a witness of God “at all times and in all things, and in all places … even until death.”

These are the things a true follower of Christ must do.  Being a true disciple of Christ is not easy.  It is very demanding.  But we are promised that we “may be redeemed of God, and be numbered with those of the first resurrection, that ye may have eternal life.”

Jacob taught his people, “Wherefore, beloved brethren, be reconciled unto him through the atonement of Christ, his Only Begotten Son, and ye may obtain a resurrection, according to the power of the resurrection which is in Christ, and be presented as the first-fruits of Christ unto God, having faith, and obtained a good hope of glory in him before he manifesteth himself in the flesh” (Jacob 4:11).

We should serve because we have made a promise that we will do so. This is the heart and soul of morality and ethics, if not business and law. Regarding the covenants made within the gospel of Jesus Christ, covenanters agree to serve one another, ‘to bear one another's burdens … mourn with those that mourn; yea, and comfort those that stand in need of comfort" (Mosiah 18:8–9), to sacrifice and consecrate for the common good.’”[2]

After telling them what is required to be a follower of Christ, Alma1 asks, “if this be the desire of your hearts, what have you against being baptized in the name of the Lord, as a witness before him that ye have entered into a covenant with him, that ye will serve him and keep his commandments, that he may pour out his Spirit more abundantly upon you?”                                                                                              

Through the covenant of baptism, members become disciples of Christ. Thus bound to Christ, they also are bound to one another, obligated by covenant to give compassionate service, such as offering comfort in times of trial and mutual support in the gospel (see Mosiah 18:8–11).[3]

After hearing Alma1’s words, they people proclaimed, [t]his is the desire of our hearts.” Alma1, along with Helam, entered the water together.  Alma1 cried, “O Lord, pour out the Spirit upon they servant, that he may do this work with holiness of heart.”

Having said these words, the Spirit of the Lord descended upon him.  Claiming authority from God, he baptized Helam. 

From where did Alma1 get his authority?  He was ordained a priest by a wicked king.  Wouldn’t that invalidate his authority?  The answer is no.

First, if the person giving the authority was wicked, and his ordination was invalid, that would really foul things up in the Church.  Here’s an hypothetical example.  Let’s say my great grandfather was an Elder.  He stopped going to church and become a courser.  His son (my grandfather) turned eight and he baptized my grandfather.  As he became older, he ordained my grandfather a Deacon, Teacher, Priest, and Elder.  When I turned 8, it was decided to have my grandfather baptize me and when I turned 12, he ordained me a deacon.  I become and Elder at 18.  I get married in the temple, and, as my children are born (daughters), I baptize each of them when they turned 8.  How would this mess things up?

If my great grandfather lost his priesthood authority when he stopped living a righteous life, that would mean my grandfather’s baptism and ordinations done by his father were invalid.  My grandfather was not a valid member of the Church.  He did not hold the priesthood.  He should not have been married in the temple.  He did not have the authority to baptize me, so I am not a member of the Church.  I hold not priesthood.  My marriage in the temple, while legally valid, is spiritually invalid.  My daughters are not members of the Church since I had no authority to baptize and confirm them.  Expand this hypothetical Church-wide and we would have a real mess.

The only way a priesthood holder loses his authority is if he has been told by an authorized leader of the Church to cease to exercise his priesthood authority.  This would be done through probation, disfellowship, or excommunication.  So, if an unrighteous priesthood holder has not been told to stop exercising his priesthood authority, all ordinances he does are valid. 

In the case of Alma1, he was most likely ordained a priest by King Noah who was ordained by his father, Zeniff.  Hence, since Alma1’s authority was received through the proper process, when he claimed authority when baptizing Helam, he was proclaiming the proper authority to conduct the ordinance of baptism.  As a part of the prayer, Alma1 told us that, through baptism, we make a covenant with the Lord to serve Him throughout our entire life.  

Alma1 then “buried” himself and Helam in the water.  When they came forth, they rejoiced, having been filled with the spirit.  The “burial” in water is representative of the death of Christ.  Coming out of the water represents Christ resurrection and eternal life.

A second person then entered the water.  Alma1 pronounced the same words and baptized the person, only this time, only the person being baptized was “buried” in the water.  He eventually baptized all the people present.  Over 200 hundred souls were baptized “and were filled with the grace of God.”

They were called the church of Christ.  Those who later became a part of the church were baptized “by the power and authority of God.”

[W]hen Alma speaks of baptism "in the name of the Lord" (Mosiah 18:10), believers … are baptized in Christ's name since they believe in Christ's redemption and since Alma has authority from God to baptize (Mosiah 18:17; Alma 5:3). In fact, Alma's group was called the "church of Christ" for the very reason that they were "baptized by the power and authority of God" (Mosiah 18:17).[4]


[1] The True Points of My Doctrine, Noel B. Reynolds, Maxwell Institute, accessed October 25, 2014.
[2] Benjamin's Speech: A Masterful Oration, John W. Welch, Maxwell Institute, accessed October 25, 2014.
[3] Baptized, Consecrated, and Sealed: The Covenantal Foundations of Mormon Religious Identity, Steven L. Olsen, Maxwell Institute, accessed October 25, 2014.
[4] A More Perfect Priority? reviewed by Matthew Roper, Maxwell Institute, accessed October 25, 2014.

Thursday, October 23, 2014

Mosiah 18:1-7

Chapter 18

Alma preaches in private—He sets forth the covenant of baptism and baptizes at the waters of Mormon—He organizes the Church of Christ and ordains priests—They support themselves and teach the people—Alma and his people flee from King Noah into the wilderness. About 147–145 B.C.

1 AND now, it came to pass that Alma, who had fled from the servants of king Noah, repented of his sins and iniquities, and went about privately among the people, and began to teach the words of Abinadi—
2 Yea, concerning that which was to come, and also concerning the resurrection of the dead, and the redemption of the people, which was to be brought to pass through the power, and sufferings, and death of Christ, and his resurrection and ascension into heaven.
3 And as many as would hear his word he did teach.  And he taught them privately, that it might not come to the knowledge of the king.  And many did believe his words.
4 And it came to pass that as many as did believe him did go forth to a place which was called Mormon, having received its name from the king, being in the borders of the land having been infested, by times or at seasons, by wild beasts.
5 Now, there was in Mormon a fountain of pure water, and Alma resorted thither, there being near the water a thicket of small trees, where he did hide himself in the daytime from the searches of the king.
6 And it came to pass that as many as believed him went thither to hear his words.
7 And it came to pass after many days there were a goodly number gathered together at the place of Mormon, to hear the words of Alma.  Yea, all were gathered together that believed on his word, to hear him.  And he did teach them, and did preach unto them repentance, and redemption, and faith on the Lord.
Mosiah 18:1-7

Abinadi has been martyred.   His one convert, Alama1, has written down his words.  He has repented of the sins committed while a priest of Noah.  “But remember the iniquity of king Noah and his priests; and I myself was caught in a snare, and did many things which were abominable in the sight of the Lord, which caused me sore repentance” (Mosiah 23:9). He now goes among the people and teaching them the words of Abinadi. 

He taught them the most important part of Abinadi’s words, the atonement of Christ.  He taught them concerning the resurrection, that Christ, through His power, sufferings, death, resurrection, and His ascension into heaven.

He was able to go among the people and teach anyone who wanted hear his message.  Many believed his words.  Alma1 and his followers went to a place called Mormon. 
At Mormon, there was a fountain that supplied fresh water for the people.  There was also “a thicket of small trees” where Alma1 hid from the king’s searches.  It was here that the followers of Alma1 met to hear his preaching.

Many people came to hear the word of God.  Here, he preached repentance, redemption, and faith in Christ.

The "church" founded by Alma1 at the waters of Mormon was a different type of religious institution from the official, royal cult at the temple. First, it was based on individual learning and internalized acceptance of moral principles rather than on preexisting group membership. Alma "did teach them . . . repentance, and redemption, and faith on the Lord" (Mosiah 18:7). No hint is given in the text that he utilized any of the Mosaic rituals in the religious life of his group. (He himself had been a Zeniffite priest under King Noah and surely knew those rites. His rejection of that style of worship could well have resulted from his hearing the prophet Abinadi's message, which underlined for him the futility of reliance on Mosaic ceremonies as the key to salvation.)[1]

Eventually these people will be baptized.  “Those to be baptized are taught about Christ's redemption (Mosiah 18:7), they believe in Christ (Mosiah 18:7), they repent because of Christ (Mosiah 18:1-2, 7), they are baptized in his name (Mosiah 18:10), they covenant to serve God or keep his commandments, and are thereafter members of his Church (Mosiah 18:8, 17).”[2]


[1] Religious Groups and Movements among the Nephites, 200-1 B.C., John L. Sorenson, Maxwell Institute, accessed October 23, 2014.
[2] A More Perfect Priority? reviewed by Matthew Roper, Maxwell Institute, accessed October 23, 2014.

Sunday, October 19, 2014

Mosiah 17:11-20

11 And now king Noah was about to release him, for he feared his word; for he feared that the judgments of God would come upon him.
12 But the priests lifted up their voices against him, and began to accuse him, saying: He has reviled the king.  Therefore the king was stirred up in anger against him, and he delivered him up that he might be slain.
13 And it came to pass that they took him and bound him, and scourged his skin with faggots, yea, even unto death.
14 And now when the flames began to scorch him, he cried unto them, saying:
15 Behold, even as ye have done unto me, so shall it come to pass that thy seed shall cause that many shall suffer the pains that I do suffer, even the pains of death by fire; and this because they believe in the salvation of the Lord their God.
16 And it will come to pass that ye shall be afflicted with all manner of diseases because of your iniquities.
17 Yea, and ye shall be smitten on every hand, and shall be driven and scattered to and fro, even as a wild flock is driven by wild and ferocious beasts.
18 And in that day ye shall be hunted, and ye shall be taken by the hand of your enemies, and then ye shall suffer, as I suffer, the pains of death by fire.
19 Thus God executeth vengeance upon those that destroy his people.  O God, receive my soul.
20 And now, *when Abinadi had said these words, he fell, having suffered death by fire; yea, having been put to death because he would not deny the commandments of God, having sealed the truth of his words by his death.
Mosiah 17:11-20

Having had his say after Noah pronounced sentence, the words of Abinadi began to cause him to have second thoughts.  What if Abinadi was right?  He was ready to let Abinadi go free.

But, the priests would have none of this.  They began to make accusations against Abinadi.  “He has reviled the king.”  They succeeded in angering the king and he forgot about his fears.  Abinadi must die.

While Noah appears to be in charge of the court, functioning as its sole voice and ultimate decision maker, in the end he was deeply influenced by the opinions of the priests (Mosiah 17:11–12). The role of these priests was not merely advisory. They were actively involved in the trial, conducting the direct examination of the accused (12:19–20) and seeking a basis whereby "they might have wherewith to accuse him" (v. 19; emphasis added) … “[Noah] said unto him: Abinadi, we have found an accusation against thee" (17:6–7; emphasis added). After Abinadi rebuffed that charge, Noah himself was "about to release" Abinadi, but it was the priests who "lifted up their voices against [Abinadi]” … Ultimately, it was the priests themselves who fashioned and conducted the execution of Abinadi … In the end, therefore, it was "the priests who caused that he should suffer death by fire" (Alma 25:9). They were the more blameworthy (Mosiah 7:28) after Noah released Abinadi and "delivered him up [to the priests] that he might be slain" (17:12).[1]

“And whoso falleth not down and worshippeth shall the same hour be cast into the midst of a burning fiery furnace” (Daniel 3:6).

10 Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience.
11 Behold, we count them happy which endure.  Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy.
James 5:10-11

“They don't really burn him at the stake, as I see it. It says in Mosiah 17:13 that they scourge him with faggots, which probably means they have burning sticks with which they jab him. And then he falls to the earth and suffers death by fire.”[2]
Having been condemned to death, Abinadi was bound and scourged with faggots.  This would end in his death. 
What is a faggot?  “Death by burning, [figuratively] referred to by the faggots which fuel the fire.”[3]  “They don't really burn him at the stake, as I see it. It says in Mosiah 17:13 that they scourge him with faggots, which probably means they have burning sticks with which they jab him. And then he falls to the earth and suffers death by fire.”[4]

Royal Skousen raises questions about the use of “scourged.”  Abinadi being scourged (beaten with whips) does not fit in with the verse as well as the remaining scriptures in Mosiah 17.  He has identified possible errors made by Oliver Cowdery during transcription. 

The solution to these problems is to emend the word scourged in Mosiah 17:13 to scorched. In the very next verse (Mosiah 17:14), the text specifically refers to the flames scorching Abinadi ("the flames began to scorch him"). In fact, the word scorch is precisely in accord with Book of Mormon usage. This verb is always used to refer to burning the surface of something.[5]

Abinadi called out as he was dying.  He made the following prophesies before he died. 
  • Their descendants will cause others to suffer death by fire because of their faith.
7 And it came to pass that those rulers who were the remnant of the children of Amulon caused that [Lamanites who accepted the gospel] should be put to death, yea, all those that believed in these things.
8 Now this martyrdom caused that many of their brethren should be stirred up to anger; and there began to be contention in the wilderness; and the Lamanites began to hunt the seed of Amulon and his brethren and began to slay them; and they fled into the east wilderness.
9 And behold they are hunted at this day by the Lamanites.  Thus the words of Abinadi were brought to pass, which he said concerning the seed of the priests who caused that he should suffer death by fire.
Alma 25:7-9
  • They will be afflicted with diseases because of their sins.
  • They will be scattered and driven “to and fro.” 
  • They will suffer pains of death by fire.
“And [Noah] commanded them that they should not return; and they were angry with the king, and caused that he should suffer, even unto death by fire” (Mosiah 19:20).

“And behold they are hunted at this day by the Lamanites.  Thus the words of Abinadi were brought to pass, which he said concerning the seed of the priests who caused that he should suffer death by fire”
(Alma 25:7-9).

Having said his last words, he died.  Mormon tells us, “And now Abinadi was the first that suffered death by fire because of his belief in God; now this is what he meant, that many should suffer death by fire, according as he had suffered” (Alma 25:11).


[1] The Trial of Abinadi, Maxwell Institute, accessed October 19, 2014.
[2] Abinadi: The Message and the Martyr (Part 2), Todd Parker, Maxwell Institute, accessed October 19, 2014.
[3] Wikipedia, Faggot, accessed October 19, 2014.
[4] Abinadi: The Message and the Martyr (Part 2), Todd Parker, Maxwell Institute, accessed October 19, 2014.
[5] 'Scourged' vs. 'Scorched' in Mosiah 17:13, Royal Skousen, Maxwell Institute, accessed October 19, 2014.

Friday, October 17, 2014

Mosiah 17:1-10

Chapter 17

Alma believes and writes the words of Abinadi—Abinadi suffers death by fire—He prophesies disease and death by fire upon his murderers. About 148 B.C.

1 AND now it came to pass that when Abinadi had finished these sayings, that the king commanded that the priests should take him and cause that he should be put to death.
2 But there was one among them whose name was Alma, he also being a descendant of Nephi.  And he was a young man, and he believed the words which Abinadi had spoken, for he knew concerning the iniquity which Abinadi had testified against them; therefore he began to plead with the king that he would not be angry with Abinadi, but suffer that he might depart in peace.
3 But the king was more wroth, and caused that Alma should be cast out from among them, and sent his servants after him that they might slay him.
4 But he fled from before them and hid himself that they found him not.  And he being concealed for many days did write all the words which Abinadi had spoken.
5 And it came to pass that the king caused that his guards should surround Abinadi and take him; and they bound him and cast him into prison.
6 And after three days, having counseled with his priests, he caused that he should again be brought before him.
7 And he said unto him: Abinadi, we have found an accusation against thee, and thou art worthy of death.
8 For thou hast said that God himself should come down among the children of men; and now, for this cause thou shalt be put to death unless thou wilt recall all the words which thou hast spoken evil concerning me and my people.
9 Now Abinadi said unto him: I say unto you, I will not recall the words which I have spoken unto you concerning this people, for they are true; and that ye may know of their surety I have suffered myself that I have fallen into your hands.
10 Yea, and I will suffer even until death, and I will not recall my words, and they shall stand as a testimony against you.  And if ye slay me ye will shed innocent blood, and this shall also stand as a testimony against you at the last day.
 Mosiah 17:1-10

When Abinadi finished his words, the king and priests were angry. Noah ordered that Abinadi be put to death.  Abinadi’s situation was similar to that of Jeremiah.  He was tried, and “[t]hen spake the priests and the prophets unto the princes and to all the people, saying, This man is worthy to die; for he hath prophesied against this city, as ye have heard with your ears” (Jeremiah 26:11).  It would seem Abinadi’s words had fallen on deaf ears.

In fact, he had changed the future of the Nephite civilization with one covert. “Alma1 … was the young priest in the court of king Noah who attempted a peaceful release of the prophet Abinadi. For that action, Alma incurred royal vengeance, banishment, and threats upon his life. He had been impressed by Abinadi's accusations of immorality and abuses within the government and society and by his testimony of the gospel of Jesus Christ (Mosiah 17:2).”[1]

Alma rose in defense of Abinadi.  He accepted his words and knew his charges were true.  He began defending Abinadi against the charges and asked he be allowed to depart in peace.

The most potent legal aspect of Alma's defense of Abinadi was that it forced King Noah to drop the charge that Abinadi had lied about the king. Although the text is silent on this point, it appears that Alma spoke out boldly and irrefutably concerning the iniquities of Noah and his priests (who otherwise would not have sought to kill Alma). If so, Alma's argument probably stressed the truthfulness of what Abinadi had said about the king and his government, for Alma "knew concerning the iniquity which Abinadi had testified against them" (Mosiah 17:2). By emphatically corroborating the truth of Abinadi's words, Alma effectively negated and refuted the charge that Abinadi had lied.

As a further consequence of his bold statement, Alma's defense of Abinadi effectively took the matter out of the king's jurisdiction and left standing only the false-prophecy charge, over which the priests had primary responsibility.[2] 

Noah, with Alma’s defense of Abinadi ringing in his ears, became even angrier with him.  He was cast out and servants were sent to kill him.

Alma was able to successfully elude the servants.  He hid himself and began to write down the words of Abinadi.

The amazing thing about this young priest named Alma is that he stood before King Noah, begging him to spare Abinadi's life and allow him to leave. Now, Alma must have known Noah quite well, known him as a pompous, sinful, demanding, if sometimes cowardly, magistrate who would not look kindly on insubordination among his paid yes-men. Yet, risking his own life, Alma dared challenge the king's command that Abinadi be executed. Not only was Alma cast out, but orders were issued for his capture and execution. Alma was able to escape and hide, and most certainly under the influence of the Spirit, he wrote "all the words which Abinadi had spoken" (Mosiah 17:4). Abinadi would die for his testimony, but his words would be preserved intact and then taught by one man whose heart was changed by them. That one man was Alma.[3]

Unlike his son, Alma1 received no vision nor heard the words of the Lord from an angel.  “The conversion of Alma1 is closer to the kind experienced by most people who join the Church (Mosiah 17:2—4; 18:1). When Abinadi called him and the other priests of the wicked king Noah to repentance, Alma1 knew in his heart that Abinadi spoke the truth. He repented of his sins and began to keep the commandments, with which he was already basically familiar. This wrought a significant change in his life.”[4]

Have gotten rid of Alma, Noah had Abinadi bound and put in prison.  He and the priests discussed the matter and, after three day, he had Abinadi brought before him.  The king informed him “we have found an accusation against thee, and thou art worthy of death.

This charge was blasphemy.  “[T]hou hast said the God himself should come down among the children of men.”  Then, Noah offers Abinadi a way out.  “[R]ecall all the words which thou has spoken evil concerning me and my people.”  “This is a curious plea bargain for Noah to offer. Why should the crime of offending God be dropped if the offender withdraws his words not against God but against the king and his people?”[5]

Abinadi refused.  He informed them that he had allowed himself to fall into their hand.  He was prepared to suffer death rather than recall his words.  These words will stand a testimony against him and, should he be killed, this action will also stand as a testimony against Noah at the last day.




[1] To All the World – Alma1, L. Gary Lambert, Maxwell Institute, accessed October 17, 2014.
[2] The Trial of Abinadi, Maxwell Institute, accessed October 17, 2014.
[3] The Book of Mormon: Passport to Discipleship, Marilyn Arnold, Maxwell Institute, accessed October 17, 2014.
[4] To All the World – Conversion, Kay H. Smith, Maxwell Institute, accessed October 17, 2014.
[5] The Trial of Abinadi, Maxwell Institute, accessed October 17, 2014.

Tuesday, October 14, 2014

Mosiah 16:11-15

11 If they be good, to the resurrection of endless life and happiness; and if they be evil, to the resurrection of endless damnation, being delivered up to the devil, who hath subjected them, which is damnation—
12 Having gone according to their own carnal wills and desires; having never called upon the Lord while the arms of mercy were extended towards them; for the arms of mercy were extended towards them, and they would not; they being warned of their iniquities and yet they would not depart from them; and they were commanded to repent and yet they would not repent.
13 And now, ought ye not to tremble and repent of your sins, and remember that only in and through Christ ye can be saved?
14 Therefore, if ye teach the law of Moses, also teach that it is a shadow of those things which are to come—
15 Teach them that redemption cometh through Christ the Lord, who is the very Eternal Father.  Amen.
Mosiah 16:11-15

When we are resurrected, we will, if we are righteous, be resurrected to endless life and happiness.  The Savior taught,


28 Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice,
29 And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.
John 5:28-29

Daniel prophesied,

2 And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.
3 And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever.
Daniel 12:2-3

If, however, we are wicked, we will be resurrected to endless damnation, being given to the devil. “Yea, and if it had not been for his matchless power, and his mercy, and his long-suffering towards us, we should unavoidably have been cut off from the face of the earth long before this period of time, and perhaps been consigned to a state of endless misery and woe” (Alma 9:11).

The wicked have given into to the temptations of the devil.  They give in to their worldly desires.  They never called upon Christ.  They never repented.  Even though His arms were extended to them, offering them His mercy, they ignored Him.  They were called to repentance, but refused to give up their sin.  They refused to repent.

For those who do not repent in mortality, the day of probation is followed by the night of darkness during which no labor (repentance) can be performed, since the arm of mercy is withdrawn (see Alma 34:32–34; 3 Nephi 27:33; Mosiah 16:12; Jacob 6:5–7). The choices we make during probation determine our fate in the eternal world after probation (see Alma 34:32–36; 12:24).[1]

The priest should fear the consequences of their sins.  They must repent and remember that, only through Christ, could they be saved. They must remember the Law of Moses “is a shadow of those things which are to come.”  We read this about the Lamanites converted to the gospel.

15 Yea, and they did keep the law of Moses; for it was expedient that they should keep the law of Moses as yet, for it was not all fulfilled.  But notwithstanding the law of Moses, they did look forward to the coming of Christ, considering that the law of Moses was a type of his coming, and believing that they must keep those outward performances until the time that he should be revealed unto them.
16 Now they did not suppose that salvation came by the law of Moses; but the law of Moses did serve to strengthen their faith in Christ; and thus they did retain a hope through faith, unto eternal salvation, relying upon the spirit of prophecy, which spake of those things to come.
Alma 25:15-16

Abinadi then calls upon them to come to Christ and accept the redemption He offers.




[1] The Way of Life and the Way of Death in the Book of Mormon, Mack C. Stirling, Maxwell Institute, accessed October 14, 2014.

Sunday, October 12, 2014

Mosiah 16:5-10


5 But remember that he that persists in his own carnal nature, and goes on in the ways of sin and rebellion against God, remaineth in his fallen state and the devil hath all power over him.  Therefore, he is as though there was no redemption made, being an enemy to God; and also is the devil an enemy to God.
6 And now if Christ had not come into the world, speaking of things to come as though they had already come, there could have been no redemption.
7 And if Christ had not risen from the dead, or have broken the bands of death that the grave should have no victory, and that death should have no sting, there could have been no resurrection.
8 But there is a resurrection, therefore the grave hath no victory, and the sting of death is swallowed up in Christ.
9 He is the alight and the life of the world; yea, a light that is endless, that can never be darkened; yea, and also a life which is endless, that there can be no more death.
10 Even this mortal shall put on immortality, and this corruption shall put on incorruption, and shall be brought to stand before the bar of God, to be judged of him according to their works whether they be good or whether they be evil—
Mosiah 16:5-10

As King Benjamin told us, “the natural man is an enemy to God, and has been from the fall of Adam, and will be, forever and ever” (Mosiah 3:19).  Man will continue sinning and rebelling because of the fall Adam.  “Wherefore, all mankind were in a lost and in a fallen state, and ever would be save they should rely on this Redeemer” (1 Nephi 10:6). “So we see that, due to the fall, all men inherit a carnal nature, one that is completely aligned with the devil in his warfare against God. All men are an ‘enemy to God; and also is the devil an enemy to God’ (Mosiah 16:5).”[1]

The devil had power over man and man was an enemy of God.  The devil is also an enemy go God.

Lehi, speaking to Jacob, told him:

5 And men are instructed sufficiently that they know good from evil.  And the law is given unto men.  And by the law no flesh is justified; or, by the law men are cut off.  Yea, by the temporal law they were cut off; and also, by the spiritual law they perish from that which is good, and become miserable forever.
6 Wherefore, redemption cometh in and through the Holy Messiah; for he is full of grace and truth.
7 Behold, he offereth himself a sacrifice for sin, to answer the ends of the law, unto all those who have a broken heart and a contrite spirit; and unto none else can the ends of the law be answered.
8 Wherefore, how great the importance to make these things known unto the inhabitants of the earth, that they may know that there is no flesh that can dwell in the presence of God, save it be through the merits, and mercy, and grace of the Holy Messiah, who layeth down his life according to the flesh, and taketh it again by the power of the Spirit, that he may bring to pass the resurrection of the dead, being the first that should rise.
2 Nephi 2:5-8

Confronting Zeezrom, Alma2 told him:

22 Now Alma said unto him: This is the thing which I was about to explain.  Now we see that Adam did fall by the partaking of the forbidden fruit, according to the word of God; and thus we see, that by his fall, all mankind became a lost and fallen people.
23 And now behold, I say unto you that if it had been possible for Adam to have partaken of the fruit of the tree of life at that time, there would have been no death, and the word would have been void, making God a liar, for he said: If thou eat thou shalt surely die.
24 And we see that death comes upon mankind, yea, the death which has been spoken of by Amulek, which is the temporal death; nevertheless there was a space granted unto man in which he might repent; therefore this life became a probationary state; a time to prepare to meet God; a time to prepare for that endless state which has been spoken of by us, which is after the resurrection of the dead.
25  Now, if it had not been for the plan of redemption, which was laid from the foundation of the world, there could have been no resurrection of the dead; but there was a plan of redemption laid, which shall bring to pass the resurrection of the dead, of which has been spoken.
Alma 12:22-25

Abinadi’s speaking style is interesting.  In verses 6-7, Abinadi begins to talk as though Christ had already completed His mortal ministry.  “The plan and the true story of man's life on earth, being ‘eschatological,’ i.e., beyond the limits of local time and space, is timeless. Abinadi can speak quite naturally of ‘things to come as though they had already come’ (Mosiah 16:6)…[2]

Had Christ not been born, there would have been no redemption.  Nephi wrote:

24 And, notwithstanding we believe in Christ, we keep the law of Moses, and look forward with steadfastness unto Christ, until the law shall be fulfilled.
25 For, for this end was the law given; wherefore the law hath become dead unto us, and we are made alive in Christ because of our faith; yet we keep the law because of the commandments.
26 And we talk of Christ, we rejoice in Christ, we preach of Christ, we prophesy of Christ, and we write according to our prophecies, that our children may know to what source they may look for a remission of their sins.
27 Wherefore, we speak concerning the law that our children may know the deadness of the law; and they, by knowing the deadness of the law, may look forward unto that life which is in Christ, and know for what end the law was given.  And after the law is fulfilled in Christ, that they need not harden their hearts against him when the law ought to be done away.
2 Nephi 25:24-27

If Christ had not risen from the dead, there could be no resurrection and the grave would have victory.  “I will ransom them from the power of the grave; I will redeem them from death: O death, I will be thy plagues; O grave, I will be thy destruction: repentance [HEB compassion] shall be hid from mine eyes” (Hosea 13:14). “And thus God breaketh the bands of death, having gained the victory over death; giving the Son power to make intercession for the children of men” (Mosiah 15:8).

So much for what might have happened had Christ not succeeded. There is a resurrection and death has not victory.  Jacob taught, “O how great the goodness of our God, who prepareth a way for our escape from the grasp of this awful monster; yea, that monster, death and hell, which I call the death of the body, and also the death of the spirit” (2 Nephi 9:10).  Alma2 explained to Corianton, “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” (Alma 42:15).

“[D]eath is swallowed up in Christ.”  Isaiah prophesied, “He will swallow up death in victory; and the Lord GOD will wipe away tears from off all faces; and the rebuke [OR reproach of his people] of his people shall he take away from off all the earth: for the LORD hath spoken it” (Isaiah 25:8).  Paul wrote, “So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. O death, where is thy sting?  O grave [GR Hades, hell], where is thy victory?” (Corinthians 15:54-55).

Christ is the light of the world.  “Behold, I am he who was prepared from the foundation of the world to redeem my people.  Behold, I am Jesus Christ.  I am the Father and the Son.  In me shall all mankind have life, and that eternally, even they who shall believe on my name; and they shall become my sons and my daughters” (Ether 3:14).  Mormon wrote to Moroni, “And now, my brethren, seeing that ye know the light by which ye may judge, which light is the light of Christ, see that ye do not judge wrongfully; for with that same judgment which ye judge ye shall also be judged” (Moroni 7:18).

With Christ, there will be no more death.

Mortal will put on immortality; corruption will put on incorruption.  “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” (Alma 40:2).

We will all stand before the judgment bar of God and be judged according to our lives, be they good or evil.

Final judgment occurs after the resurrection (see Mosiah 16:10–11). However, it is implicit in Abinadi's teaching that there must be some judgment prior to the resurrection. This is apparent from Abinadi's description of two temporally separated resurrections. Obviously, at the time of the first resurrection there must be a separation of mankind into two groups: those who are able to participate in the first resurrection and those who are not. This must, of necessity, occur before resurrection and final judgment. The division of the inhabitants of the spirit world into paradise and hell or outer darkness, described previously, also supports the concept of some judgment prior to resurrection and final judgment.[3]


[1] Cry Redemption: The Plan of Redemption as Taught in the Book of Mormon, Corbin T. Volluz, Maxwell Institute, accessed October 12, 2014.
[2] The Apocrypha and the Book of Mormon, Hugh Nibley, Maxwell Institute, accessed October 12, 2014.
[3] The Way of Life and the Way of Death in the Book of Mormon, Mack C. Stirling, Maxwell Institute, accessed October 12, 2014.