Mosiah 18:18-26

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). 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:

“[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.

“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.

“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:

“Therefore, if ye have desires to serve God ye are called to the work…

“And faith, hope, charity and love, with an eye single to the glory of God, qualify him for the work.

“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.

“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.

“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.

“I have coveted no man’s silver, or gold, or apparel.

“Yea, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me.

“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.

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[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.

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]

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[1] Religious Groups and Movements among the Nephites, 200-1 B.C., John L. Sorenson, Maxwell Institute.

[2] A More Perfect Priority? reviewed by Matthew Roper, Maxwell Institute.

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]

Nebuchadnezzar

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

“Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience.

“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.

“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.

“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.

“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).

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[1] The Trial of Abinadi, Maxwell Institute.

[2] Abinadi: The Message and the Martyr (Part 2), Todd Parker, Maxwell Institute.

[3] Wikipedia, Faggot.

[4] Abinadi: The Message and the Martyr (Part 2), Todd Parker, Maxwell Institute.

[5] ‘Scourged’ vs. ‘Scorched’ in Mosiah 17:13, Royal Skousen, Maxwell Institute.

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.

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[1] To All the World – Alma₁, L. Gary Lambert, Maxwell Institute.

[2] The Trial of Abinadi, Maxwell Institute.

[3] The Book of Mormon: Passport to Discipleship, Marilyn Arnold, Maxwell Institute.

[4] To All the World – Conversion, Kay H. Smith, Maxwell Institute.

[5] The Trial of Abinadi, Maxwell Institute.

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,

“Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice,

“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,

“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.

“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.

“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.

“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.

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

Mosiah 16:1-10

Chapter 16

God redeems men from their lost and fallen state—Those who are carnal remain as though there was no redemption—Christ brings to pass a resurrection to endless life or to endless damnation. About 148 B.C.

1 AND now, it came to pass that after Abinadi had spoken these words he stretched forth his hand and said: The time shall come when all shall see the salvation of the Lord; when every nation, kindred, tongue, and people shall see eye to eye and shall confess before God that his judgments are just.

2 And then shall the wicked be cast out, and they shall have cause to howl, and weep, and wail, and gnash their teeth; and this because they would not hearken unto the voice of the Lord; therefore the Lord redeemeth them not

3 For they are carnal and devilish, and the devil has power over them; yea, even that old serpent that did beguile our first parents, which was the cause of their fall; which was the cause of all mankind becoming carnal, sensual, devilish, knowing evil from good, subjecting themselves to the devil.

4 Thus all mankind were lost; and behold, they would have been endlessly lost were it not that God redeemed his people from their lost and fallen state.

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 light 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 16:1-10

Continuing, Abinadi proclaimed the day will come when all the world will see and understand that salvation comes through Christ.

“And moreover, I say unto you, that the time shall come when the knowledge of a Savior shall spread throughout every nation, kindred, tongue, and people.

“And behold, when that time cometh, none shall be found blameless before God, except it be little children, only through repentance and faith on the name of the Lord God Omnipotent” (Mosiah 3:20-21).

The day will come when all the world will confess His judgments are just.  Alma₂ proclaimed the same principle after awakening from blackout.  “Yea, every knee shall bow, and every tongue confess before him.  Yea, even at the last day, when all men shall stand to be judged of him, then shall they confess that he is God; then shall they confess, who live without God in the world, that the judgment of an everlasting punishment is just upon them; and they shall quake, and tremble, and shrink beneath the glance of his all–searching eye” (Mosiah 27:31).  The Lord revealed to Joseph Smith, “And this shall be the sound of his trump, saying to all people, both in heaven and in earth, and that are under the earth—for every ear shall hear it, and every knee shall bow, and every tongue shall confess, while they hear the sound of the trump, saying: Fear God, and give glory to him who sitteth upon the throne, forever and ever; for the hour of his judgment is come” (D&C 88:104).

At that time, the wicked will be cast out.  He Lord said:

“Yea, verily, to seal them up unto the day when the wrath of God shall be poured out upon the wicked without measure—

“Unto the day when the Lord shall come to recompense unto every man according to his work, and measure to every man according to the measure which he has measured to his fellow man” (D&C 1:9-10).

There will be the weeping and wailing and gnashing of teeth among the wicked. What is meant by the gnashing of teeth? It is a figurative term for a “show of anger or dismay; angry complaining.” [1]

“The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity;

“And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth” (Matthew 13:41-42).

This is all brought upon themselves because they refused to accept the word of the Lord.

The wicked become carnal and devilish.  They allow the devil to have power over them.  “For the natural man is an enemy to God, and has been from the fall of Adam, and will be, forever and ever, unless he yields to the enticings of the Holy Spirit, and putteth off the natural man and becometh a saint through the atonement of Christ the Lord, and becometh as a child, submissive, meek, humble, patient, full of love, willing to submit to all things which the Lord seeth fit to inflict upon him, even as a child doth submit to his father” (Mosiah 3:19).

The “old serpent” that caused Adam and Eve to fall now has power over them.  They are subjecting themselves to the devil.

“Therefore, if a man bringeth forth good works he hearkeneth unto the voice of the good shepherd, and he doth follow him; but whosoever bringeth forth evil works, the same becometh a child of the devil, for he hearkeneth unto his voice, and doth follow him.

“And whosoever doeth this must receive his wages of him; therefore, for his wages he receiveth death, as to things pertaining unto righteousness, being dead unto all good works” (Alma 5:41-42).

“The fall … resulted in the conditions of mortality that predispose a person to sin, that is, to being a fallen, ‘natural man,’ since "the natural man is an enemy to God, and has been from the fall of Adam, and will be forever unless he yields to the enticings of the Holy Spirit (Mosiah 3:19; cf. Mosiah 16:3).”^[2]

 Thus all mankind were ^alost; and behold, they would have been endlessly lost were it not that God redeemed his people from their lost and fallen state.

“And now, my brethren, behold I say unto you, that if ye will harden your hearts ye shall not enter into the rest of the Lord; therefore your iniquity provoketh him that he sendeth down his wrath upon you as in the first provocation, yea, according to his word in the last provocation as well as the first, to the everlasting destruction of your souls; therefore, according to his word, unto the last death, as well as the first” (Alma 12:36).

Because of the fall of Adam, we are all subject to the devil and will not be able to receive salvation.  Alma₂ told Zeezrom, “And now, my brethren, behold I say unto you, that if ye will harden your hearts ye shall not enter into the rest of the Lord; therefore your iniquity provoketh him that he sendeth down his wrath upon you as in the first provocation, yea, according to his word in the last provocation as well as the first, to the everlasting destruction of your souls; therefore, according to his word, unto the last death, as well as the first” (Alma 12:36). He told Corianton, “But behold, it was appointed unto man to die—therefore, as they were cut off from the tree of life they should be cut off from the face of the earth—and man became lost forever, yea, they became fallen man” (Alma 42:6).

Were it not for Christ, we would not have been redeemed from our fallen state.

According to Abinadi, the fall of Adam and Eve "was the cause of all mankind becoming carnal, sensual, devilish, knowing evil from good, subjecting themselves to the devil" (Mosiah 16:3–4). From this passage, we learn several things: (1) all men are carnal in their nature; (2) the cause of all men being carnal in their nature is directly traceable to the fall of Adam and Eve; and, (3) all men are not only carnal, but sensual, devilish and they all subject themselves to the devil. This "subjecting themselves to the devil" that "all mankind" does is synonymous with sin.³ As King Benjamin put it, "For the natural [carnal] man is an enemy to God, and has been from the fall of Adam" (Mosiah 3:19). It would be hard to put it any more forcefully than that. Nephi comes close when he says, "Wherefore, all mankind were in a lost and fallen state" (1 Nephi 10:6).[3]

“[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.”[4]

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[1] The Free Dictionary, Entry – “gnashing of teeth.”

[2] Adam's Fall in the Book of Mormon, Second Temple Judaism, and Early Christianity, Stephen D. Ricks, Maxwell Institute.

[3] Cry Redemption: The Plan of Redemption as Taught in the Book of Mormon, Corbin T. Volluz, Maxwell Institute.

[4] The Way of Life and the Way of Death in the Book of Mormon, Mack C. Stirling, Maxwell Institute.

Mosiah 15:15-31

18 And behold, I say unto you, this is not all.  For O how beautiful upon the mountains are the feet of him that bringeth good tidings, that is the founder of peace, yea, even the Lord, who has redeemed his people; yea, him who has granted salvation unto his people;

19 For were it not for the redemption which he hath made for his people, which was prepared from the foundation of the world, I say unto you, were it not for this, all mankind must have perished.

20 But behold, the bands of death shall be broken, and the Son reigneth, and hath power over the dead; therefore, he bringeth to pass the resurrection of the dead.

21 And there cometh a resurrection, even a first resurrection; yea, even a resurrection of those that have been, and who are, and who shall be, even until the resurrection of Christ—for so shall he be called.

22 And now, the resurrection of all the prophets, and all those that have believed in their words, or all those that have kept the commandments of God, shall come forth in the first resurrection; therefore, they are the first resurrection.

23 They are raised to dwell with God who has redeemed them; thus they have eternal life through Christ, who has broken the bands of death.

24 And these are those who have part in the first resurrection; and these are they that have died before Christ came, in their ignorance, not having salvation declared unto them.  And thus the Lord bringeth about the restoration of these; and they have a part in the first resurrection, or have eternal life, being redeemed by the Lord.

25 And little children also have eternal life.

26 But behold, and fear, and tremble before God, for ye ought to tremble; for the Lord redeemeth none such that rebel against him and die in their sins; yea, even all those that have perished in their sins ever since the world began, that have wilfully rebelled against God, that have known the commandments of God, and would not keep them; these are they that have no part in the first resurrection.

27 Therefore ought ye not to tremble?  For salvation cometh to none such; for the Lord hath redeemed none such; yea, neither can the Lord redeem such; for he cannot deny himself; for he cannot deny justice when it has its claim.

28 And now I say unto you that the time shall come that the salvation of the Lord shall be declared to every nation, kindred, tongue, and people.

29 Yea, Lord, thy watchmen shall lift up their voice; with the voice together shall they sing; for they shall see eye to eye, when the Lord shall bring again Zion.

30 Break forth into joy, sing together, ye waste places of Jerusalem; for the Lord hath comforted his people, he hath redeemed Jerusalem.

31 The Lord hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God.

Mosiah 15:18-31

Abinadi continues preaching to the priests of Noah.

Christ will bring the good tidings of peace. “Behold upon the mountains the feet of him that bringeth good tidings, that publisheth peace!  O Judah, keep thy solemn feasts, perform thy vows: for the wicked shall no more pass through thee; he is utterly cut off” (Nahum 1:15).  The Lord will save and redeem His people.  “These things I have spoken unto you, that in me ye might have peace.  In the world ye shall have tribulation: but be of good cheer; I have overcome the world” (John 16:33).

Christ’s redemption was “prepared for the foundation of the world.”  Were it not for this, we would have perished.  Jacob taught, “Wherefore, it must needs be an infinite atonement—save it should be an infinite atonement this corruption could not put on incorruption.  Wherefore, the first judgment which came upon man must needs have remained to an endless duration.  And if so, this flesh must have laid down to rot and to crumble to its mother earth, to rise no more” (2 Nephi 9:7).

Christ will break the bands of death, “and the Son reigneth.”  “Abinadi took Isaiah's declaration ‘Thy God reigneth!’ (Isaiah 52:7) and shifted it to read ‘the Son reigneth’" (Mosiah 15:20; emphasis added), meaning that the Son had power over death (emphasis in original).”^[1] He will have power over death.  Through Him, there will be a first resurrection.  Alma₂ explained this to Corianton.

“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.

“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.

“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.

“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.

“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.

“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” (Alma 40:16-21).

All who believe in the words of the prophet and kept God’s commandments will come forth in the first resurrection.

Those who are a part of the first resurrection will dwell with God.  They will have eternal life through Christ. 

Those who die without a knowledge of Christ will also have part in the first resurrection.  These are those who died before Christ’s ministry.  Little children also have eternal life. 

Jacob, teaching about the atonement, told the Nephite congregation,

“Wherefore, he has given a law; and where there is no law given there is no punishment; and where there is no punishment there is no condemnation; and where there is no condemnation the mercies of the Holy One of Israel have claim upon them, because of the atonement; for they are delivered by the power of him.

“For the atonement satisfieth the demands of his justice upon all those who have not the law given to them, that they are delivered from that awful monster, death and hell, and the devil, and the lake of fire and brimstone, which is endless torment; and they are restored to that God who gave them breath, which is the Holy One of Israel” (2 Nephi 9:25-26).

In this dispensation, the Lord revealed to Joseph Smith, “But behold, I say unto you, that little children are redeemed from the foundation of the world through mine Only Begotten” (D&C 29:46).  “And I also beheld that all children who die before they arrive at the years of accountability are saved in the celestial kingdom of heaven” (D&C 137:10).

Abinadi warns the priests, telling them they should “fear and tremble before God.”  “Know ye not that if ye will do these things, that the power of the redemption and the resurrection, which is in Christ, will bring you to stand with shame and awful guilt before the bar of God” (Jacob 6:9).  They rebel against God.  “Destroy thou them, O God; let them fall by their own counsels; cast them out in the multitude of their transgressions; for they have rebelled against thee” (Psalms 5:10).  They do not want to rebel against God and die in their sins.  A good example of those who rebel against God are Laman and Lemuel.  Nephi warned them, “Wherefore, if they should die in their wickedness they must be cast off also, as to the things which are spiritual, which are pertaining to righteousness; wherefore, they must be brought to stand before God, to be judged of their works; and if their works have been filthiness they must needs be filthy; and if they be filthy it must needs be that they cannot dwell in the kingdom of God; if so, the kingdom of God must be filthy also” (1 Nephi 15:33).  As he finished the record of the Book of Mormon, Moroni gave a similar warning.  “And wo unto them who shall do these things away and die, for they die in their sins, and they cannot be saved in the kingdom of God; and I speak it according to the words of Christ; and I lie not” (Moroni 10:26).

If you willfully rebel against God, and have no part of His commandments, they will have no part in the first resurrection.

Salvation will not come to these people; they will not be redeemed by the Lord.  Justice will make its claim on the sinner.  Therefore God gave unto them commandments, after having made known unto them the plan of redemption, that they should not do evil, the penalty thereof being a second death, which was an everlasting death as to things pertaining unto righteousness; for on such the plan of redemption could have no power, for the works of justice could not be destroyed, according to the supreme goodness of God” (Alma 12:32).

“And thus he shall bring salvation to all those who shall believe on his name; this being the intent of this last sacrifice, to bring about the bowels of mercy, which overpowereth justice, and bringeth about means unto men that they may have faith unto repentance.

“And thus mercy can satisfy the demands of justice, and encircles them in the arms of safety, while he that exercises no faith unto repentance is exposed to the whole law of the demands of justice; therefore only unto him that has faith unto repentance is brought about the great and eternal plan of redemption” (Alma 34:15-16).

“The hallmark of the way of death is to refuse to hearken to the voice of the Lord. This response is characterized by following one's own (carnal) desires, rebelling against God, and persisting in the carnal nature. Evil works are brought forth. Redemption is not possible, being inconsistent with the nature of God (see Mosiah 15:27), and the unrepentant are claimed by justice. These people come forth after the first resurrection in the resurrection of endless damnation and are delivered to the devil. Their own choices—refusal to hearken to the voice of God—have placed them in the power of the devil.”[2]

The day will come that the gospel and salvation will be declared unto all people.  The Lord will “lift up their voice … [and they] shall sing.”

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[1] The Trial of Abinadi, Maxwell Institute.

[2] The Way of Life and the Way of Death in the Book of Mormon, Mack C. Stirling, Maxwell Institute.