The Atonement and the Book of Mormon

Two thousand years ago, “Mary Magdalene and the other Mary” arrived at Christ’s sepulcher. 

“And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it … And the angel answered and said unto the women, Fear not ye: for I know that ye seek Jesus, which was crucified. He is not here: for he is risen, as he said.  Come, see the place where the Lord lay.”

Matthew 28:5-7 (Emphasis mine)

The sacrifice had been made.  Death had been conquered.  The demands of Justice had been met.  The atonement was completed. 

The message and teaching of Christ’s atonement is an essential part of the Book of Mormon.  When Nephi received his great vision, the angel “spake unto me again, saying: Look! And I looked, and I beheld the Lamb of God going forth among the children of men …  looked and beheld the Lamb of God, that he was taken by the people; yea, the Son of the everlasting God was judged of the world; and I saw and bear record.  And I, Nephi, saw that he was lifted up upon the cross and slain for the sins of the world” (1 Nephi 11:31-33).

Before Lehi gave his children their blessings, he taught:

Wherefore, redemption cometh in and through the Holy Messiah; for he is full of grace and truth.  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.  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 2:6-8 (Emphasis mine)

Jacob, the brother of Nephi, taught the people the importance of the resurrection.

Yea, I know that ye know that in the body he shall show himself unto those at Jerusalem, from whence we came; for it is expedient that it should be among them; for it behooveth the great Creator that he suffereth himself to become subject unto man in the flesh, and die for all men, that all men might become subject unto him.  For as death hath passed upon all men, to fulfil the merciful plan of the great Creator, there must needs be a power of resurrection, and the resurrection must needs come unto man by reason of the fall; and the fall came by reason of transgression; and because man became fallen they were cut off from the presence of the Lord.  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 9:5-7 (Emphasis mine)

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.  And now, beloved, marvel not that I tell you these things; for why not speak of the atonement of Christ, and attain to a perfect knowledge of him, as to attain to the knowledge of a resurrection and the world to come?

Jacob 4:11-12 (Emphasis mine)

King Benjamin taught the people about the atonement. 

And even if it were possible that little children could sin they could not be saved; but I say unto you they are blessed; for behold, as in Adam, or by nature, they fall, even so the blood of Christ atoneth for their sins.  And moreover, I say unto you, that there shall be no other name given nor any other way nor means whereby salvation can come unto the children of men, only in and through the name of Christ, the Lord Omnipotent.

Mosiah 3:16-17 (Emphasis mine)

I say unto you, if ye have come to a knowledge of the goodness of God, and his matchless power, and his wisdom, and his patience, and his long-suffering towards the children of men; and also, the atonement which has been prepared from the foundation of the world, that thereby salvation might come to him that should put his trust in the Lord, and should be diligent in keeping his commandments, and continue in the faith even unto the end of his life, I mean the life of the mortal body—I say, that this is the man who receiveth salvation, through the atonement which was prepared from the foundation of the world for all mankind, which ever were since the fall of Adam, or who are, or who ever shall be, even unto the end of the world.  And this is the means whereby salvation cometh.  And there is none other salvation save this which hath been spoken of; neither are there any conditions whereby man can be saved except the conditions which I have told you.

Mosiah 4:6-8 (Emphasis mine)

When Abinadi stood before wicked King Noah and his priests, he explained the Law of Moses, which they claimed to teach.  After his explanation, he continued:

And now ye have said that salvation cometh by the Law of Moses.  I say unto you that it is expedient that ye should keep the law of Moses as yet; but I say unto you, that the time shall come when it shall no more be expedient to keep the law of Moses. And moreover, I say unto you, that salvation doth not come by the law alone; and were it not for the atonement, which God himself shall make for the sins and iniquities of his people, that they must unavoidably perish, notwithstanding the Law of Moses.

Mosiah 13:27-28 (Emphasis mine)

Abinadi tells them the Law of Moses in temporary; salvation does not come through the Law.  It comes through “the atonement, which God himself shall make for the sins and iniquities of his people.” 

When Alma(2) taught the people of Gideon, he taught the atonement.

And he shall go forth, suffering pains and afflictions and temptations of every kind; and this that the word might be fulfilled which saith he will take upon him the pains and the sicknesses of his people.  And he will take upon him death, that he may loose the bands of death which bind his people; and he will take upon him their infirmities, that his bowels may be filled with mercy, according to the flesh, that he may know according to the flesh how to succor his people according to their infirmities.

Alma 7:11-12 (Emphasis mine)

Amulek taught the Zoramites the atonement.

And now, behold, I will testify unto you of myself that these things are true.  Behold, I say unto you, that I do know that Christ shall come among the children of men, to take upon him the transgressions of his people, and that he shall atone for the sins of the world; for the Lord God hath spoken it.  For it is expedient that an atonement should be made; for according to the great plan of the Eternal God there must be an atonement made, or else all mankind must unavoidably perish; yea, all are hardened; yea, all are fallen and are lost, and must perish except it be through the atonement which it is expedient should be made.  For it is expedient that there should be a great and last sacrifice; yea, not a sacrifice of man, neither of beast, neither of any manner of fowl; for it shall not be a human sacrifice; but it must be an infinite and eternal sacrifice.  Now there is not any man that can sacrifice his own blood which will atone for the sins of another.

Alma 34:8-11 (Emphasis mine)

We have the great teachings of Alma(2) to his son Corianton.

The one raised to happiness according to his desires of happiness, or good according to his desires of good; and the other to evil according to his desires of evil; for as he has desired to do evil all the day long even so shall he have his reward of evil when the night cometh.  And so it is on the other hand.  If he hath repented of his sins, and desired righteousness until the end of his days, even so he shall be rewarded unto righteousness. These are they that are redeemed of the Lord; yea, these are they that are taken out, that are delivered from that endless night of darkness; and thus they stand or fall; for behold, they are their own judges, whether to do good or do evil.

Alma 41:5-7 (Emphasis mine)

Therefore, as the soul could never die, and the fall had brought upon all mankind a spiritual death as well as a temporal, that is, they were cut off from the presence of the Lord, it was expedient that mankind should be reclaimed from this spiritual death … And now remember, my son, if it were not for the plan of redemption, (laying it aside) as soon as they were dead their souls were miserable, being cut off from the presence of the Lord … [A]ccording to justice, the plan of redemption could not be brought about, only on conditions of repentance of men in this probationary state, yea, this preparatory state; for except it were for these conditions, mercy could not take effect except it should destroy the work of justice.  Now the work of justice could not be destroyed; … 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 … [T]here is a law given, and a punishment affixed, and a repentance granted; which repentance, mercy claimeth; otherwise, justice claimeth the creature and executeth the law, and the law inflicteth the punishment; if not so, the works of justice would be destroyed …  mercy claimeth the penitent, and mercy cometh because of the atonement … For behold, justice exerciseth all his demands, and also mercy claimeth all which is her own; and thus, none but the truly penitent are saved.

Alma 42:9, 1, 13, 15, 22-24 (Emphasis mine)

When Christ appeared to the Nephites, one of the first thing He told them was to “[a]rise and come forth unto me, that ye may thrust your hands into my side, and also that ye may feel the prints of the nails in my hands and in my feet, that ye may know that I am the God of Israel, and the God of the whole earth, and have been slain for the sins of the world” (3 Nephi 11:14).

In the next to last verse in the Book of Mormon, Moroni(2) writes, “if ye by the grace of God are perfect in Christ, and deny not his power, then are ye sanctified in Christ by the grace of God, through the shedding of the blood of Christ, which is in the covenant of the Father unto the remission of your sins, that ye become holy, without spot” (Moroni 10:33).

Let us always remember the great sacrifice made by our Savior so that someday we can return to the presence of God.

Mosiah 17:14-20

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 17:14-20 (Emphasis mine)

*About 148 B.C.

Poetic form in verses 17-18 from The Book of Mormon - A Reader's Edition, Grant Hardy, pgs. 217-218.

As Abinadi is dying, he reminds them one last time the consequences of what is happening.  He says that:

• Their seed shall cause death by fire for other believers.
• They will suffer all manner of disease.
• They will be taken by their enemies.
• They will suffer the pains of death by fire (King Noah specifically).

And with these last reminders, Abinadi dies the death of a martyr.

Robert Matthews wrote about Abinadi's death.

"We usually envision Abinadi being burned at the stake. That may be true. But the scripture does not say he was burned at the stake; what it says is that he 'suffered death by fire.' Mosiah 17:13 says that his executioners 'took him and bound him, and scourged his skin with faggots, yea, even unto death.'

"Several words in the foregoing sentence should be noted. The first is that they bound him. That seems self-explanatory. The second is that they scourged him. To scourge means to whip or flail or beat. The third term is faggots. A faggot is a bundle of sticks or twigs, tied together and used for fuel.

"We can imagine Abinadi being bound. As the 'flames began to scorch him' (Mosiah 17:14), his fiendish executioners, probably the priests, gathered about him, possibly shouting, exulting, and gloating over what they are doing. And during it all, Abinadi is pronouncing prophecies of God’s vengeance upon them. Then, says the record, he falls, 'having suffered death by fire,' having 'sealed the truth of his words by his death.' (Mosiah 17:20.)" (Emphasis mine) 

Abinadi: Prophet and Marty, Robert J. Matthews, Ensign, April 1992. 

Hebrews emphasizes the importance of Abinadi's sacrifice.

16  For where a testament is, there must also of necessity be the death of the testator.
17  For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth.

Hebrews 9:16-17 (Emphasis mine)

What legacy was left by Abinadi? 

"Abinadi was remembered by the Nephites in at least three roles:

1. To Alma, his main convert, Abinadi was a prophet of Christ. Alma taught Abinadi's words concerning the death and resurrection of Christ, the resurrection of the dead, the redemption of God's people (Mosiah 18:1—2), and the mighty change of heart through their conversion (Alma 5:12). Through Alma's descendants, Abinadi influenced the Nephites for centuries.
2. To Ammon, who beheld the martyrdom of 1,005 of his own converts (Alma 24:22), Abinadi was recalled as the prime martyr 'because of his belief in God' (Alma 25:11; cf. Mosiah 17:20; see also Mosiah 7:26—28). This was recognized as the real reason for Abinadi's death, since the priests' charge of reviling proved to be a false pretext.
3. To Mormon, who witnessed the decadence and destruction of the Nephites 500 years later, Abinadi was remembered for prophesying that because of wickedness evil would come upon the land and that the wicked would be utterly destroyed (Morm. 1:19; cf. Mosiah 12:7—8."  (Emphasis Mine)

Abinadi, Lew W. Cramer, Maxwell Institute, Accessed July 18, 2011.

What do we really know about Abinadi?  Most members picture Abinadi from the famous Arnold Friberg painting of Abinadi before King Noah.

We know little about Abinadi.  Robert J. Matthews wrote:

"We know nothing of Abinadi’s early life. Arnold Friberg has given us an outstanding painting that depicts the Abinadi we read about as an old man, thin and weather-beaten. It may have been so. But we find nothing in the record to indicate whether he was old or young, large or small. What we do find in his teachings and in his manner when confronting the priests of Noah—baiting them, challenging their knowledge, questioning their behavior—is a man of courage with an agile mind, a profound knowledge of the gospel, and a strong personality." (Emphasis mine) 

Abinadi: Prophet and Marty, Robert J. Matthews, Ensign, April 1992.

Abinadi's concern.  His concern was his message from the Lord.  Nothing would stop him from presenting it.  Even when given the choice of living (recanting his words) or dying (standing by his words), he did not hesitate.  He even went so far as to say it didn't matter.  What mattered was the Lord's will.  What courage and faith!

Robert Matthews lists the major teachings of Abinadi.  I close this post with that list, with my eternal gratitude to Abinadi for having the courage and conviction to complete his mission.  He will stand as an example through the eternities. 

"The law of Moses. Abinadi characterizes the law of Moses as 'a law of performances and of ordinances, a law which they were to observe strictly from day to day, to keep them in remembrance of God and their duty towards him.' (Mosiah 13:30.) He further said that the things of the law were 'types of things to come' and that the day would come when it would no longer be necessary to obey the law of Moses. He also said that the ancient people 'did not all understand the law' and did not comprehend that the law would be unable to save anyone without the 'atonement, which God himself shall make for the sins and iniquities of his people.' (Mosiah 13:28, 31, 32.)

"It is not only ancient Israel that has misunderstood the law. There is a great deal of misunderstanding today about what the law was and why it was given. This misunderstanding is found among both Christian and Jewish denominations. It is found even among teachers in the Church. Abinadi’s concise, summarylike statements about the purpose and place of the law are very enlightening in clearing up this confusion.

"The Atonement. A second major point of Abinadi’s teachings is that 'God himself' would make the atonement that will redeem mankind. Abinadi leaves no doubt in his teaching that the God of Israel himself will be the Redeemer who will come to earth as the Son of God. He is not the first in the Book of Mormon to teach this doctrine (see 2 Ne. 9:5; 2 Ne. 10:3; Mosiah 3:5–10), but he gives the topic such intensive and extensive coverage that a reader who had not picked up the concept earlier could scarcely miss it in the teachings of Abinadi.

 

"The Resurrection. A third major contribution Abinadi makes is his clarification about the doctrine of resurrection. Earlier prophets probably knew the details of the resurrection, but in our present Book of Mormon record, Abinadi is the first to speak specifically of the first resurrection and to discuss the general resurrection in detail. His discourse begins in Mosiah 15:20 and extends through Mosiah 16:11.

"Abinadi was an energetic witness for the Lord Jesus Christ and a fierce terror to evildoers. There is a significant lesson to be learned here. If he had not been so blunt, the people might not have thought he meant what he said; nor would they have thought that what he said was important. His testimony, given with fervor and energy, no doubt helped Alma have the strength to repent.

"Abinadi was exactly what the Lord needed. He was the right man for the right situation. As a result, his ministry not only influenced the second half of the Nephite history but has influenced millions in this dispensation who have read the Book of Mormon. It will yet influence billions more." (Emphasis mine) 

Abinadi: Prophet and Marty, Robert J. Matthews, Ensign, April 1992.

Mosiah 17:1-4

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. 

Mosiah 17:1 (Emphasis mine)

After Abinadi finished his words, the King was not very happy.  In fact, he was very upset for many reasons.  He decided that Abinadi must die. He had called the King wicked and evil.  He said that he and his priests had led the people to live unrighteous lives.

Hugh Nibley writes:

"He really pours it on here. After Abinadi gave his sermon, what was the reaction? 'The king commanded that the priests should take him and cause that he should be put to death.' And it's very obvious why. After the sermon in chapters 15 and 16, what else was there left for the king to do? The contrast between what I am doing and what I could be doing is simply intolerable—I can't face it. I must get rid of the one, or get rid of the other. You can't share them ... He [King Noah] heard the story, and he knew it was true, but it was intolerable. He couldn't face it. The only thing to do was get the man out of sight and out of mind. So take him away and put him to death" (Emphasis mine)

Lecture 36: Mosiah 16-18, Hugh W. Nibley, Maxwell Institute, Accessed July 12, 2011

One teaching of Abinadi also angered King and priests.  Hugh Nibley writes:

" 'And now Abinadi said unto them: I would that ye should understand [this is something you have to understand] that God himself shall come down among the children of men, and shall redeem his people." That is a hard one to take; that's why they would always start stoning the prophets, etc. That's why they said he was worthy of death. Remember, this is the only crime they could charge against him: he said that God himself would come down among them. This was very disturbing." (Emphasis mine)

Lecture 35: Mosiah 15-16, Hugh W. Nibley, Maxwell Institute, Accessed July 14, 2011. 

Abinadi may well have known that death was his fate.  John Tvedtnes wrote:

"When Abinadi testified before King Noah and his priests, they 'attempted to lay their hands on him' (Mosiah 13:2), but he warned them, 'Touch me not, for God shall smite you if ye lay your hands upon me, for I have not delivered the message which the Lord sent me to deliver' (Mosiah 13:3). Knowing that 'the Spirit of the Lord was upon him,' 'the people of king Noah durst not lay their hands on him' (Mosiah 13:5), and Abinadi went on to tell them about the coming of the Messiah. 'I finish my message,' he declared, 'and then it matters not whither I go, if it so be that I am saved' (Mosiah 13:9). Only after he had delivered the words of the Lord were they able to slay him (Mosiah 17:1)." (Emphasis mine)

His Stewardship Was Fulfilled, John A. Tvedtnes, Maxwell Institute, Accessed July 12, 2011.

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.

Mosiah 17:2-4 (Emphasis mine)

Abinadi was not a failure.  His preaching touched one priest, a young man named Alma(1).  Alma realized the truth of Abinadi's words and plead to the King that he would spare his life and let him go.  All Alma(1) managed to do was make the  King more angry, cast him out, and sent his servants to kill him.

Alma(1) escaped and hid from them.  During the time he was in hiding, he wrote down the words of Abinadi.  If it weren't for Alma(1), we would not have the words of Abinadi. 

Who was Alma(1)?  L. Gary Lambert tells us:

"Alma(1) (c. 174—92 B.C.) was the first of two Almas in the Book of Mormon. He was a descendant of Nephi(1), son of Lehi, and 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). Subsequently forced underground, Alma wrote out Abinadi's teachings, then shared them with others, attracting sufficient adherents—450—to organize a society of believers, or a church." (Emphasis mine)

Alma(1), L. Gary Lambert, Maxwell Institute, Accessed July 12, 2011.

Hugh Nibley

"  'But there was one among them whose name was Alma,' and there's a very important thing about Alma. You'll notice his situation and what kind of fellow he was. What was Alma's situation? It goes out of the way to tell us why he was in this situation. He was a direct descendant of Nephi. That meant he had the priesthood, but he wasn't among those—the old guard—that had been kicked out by Noah at an earlier time. Remember, Noah cleaned out Zeniff's priests that he had appointed. And as we read back here in Mosiah 11:5, he got rid of them. 'For he put down all the priests that had been consecrated by his father [so Alma hadn't been consecrated by Zeniff], and he consecrated new ones in their stead.' And Alma was apparently one of those new ones. Why? Well, in the first place he was young. It says that he was a young man. He hadn't been in that old group at all. In the second place, he was in the highest aristocracy. Remember, the first Nephi had been the king, so he was the nearest thing you would get to royal blood. He couldn't avoid the job. He would naturally be appointed by the king and also have the king's ear because he was in high respect, of course. And he was also honest, and he knew [Abinadi] was telling the truth. He knew too much, as a matter of fact. That's why the king had to get rid of him now. ... Of course, he interceded for Abinadi. He had the ear of the king and he said, well, what about it? Let's let him go. The least we can do is let him go in peace. The king wouldn't have that, and so now he wanted to get rid of Alma himself. To agree to this [Alma's exhortation] would be an admission of his guilt. He couldn't afford to do that, so he had to get rid of Alma, too. He was a troublemaker [for the king], and he knew too much, as we learn in verse 2.

"Then what happened? He 'sent his servants after him that they might slay him' so that nobody would know about it. See, that's the way he did things, not in the open. This Noah was quite a character, and yet he turns out to be a rather sympathetic character, and that's surprising, isn't it? 'But he [Alma] fled from before them [Alma was up to that—he knew what was going to happen, so he got out of the way in time; he was no fool to stay around] and hid himself that they found him not. And he being concealed for many days did write all the words which Abinadi had spoken.' Remember, those were scripture. Abinadi was heavy with scripture. He taunted the priests of Noah for teaching the scripture and not knowing it, not understanding it, and not following it." (Emphasis mine)

Lecture 36: Mosiah 16-18, Hugh W. Nibley, Maxwell Institute, Accessed July 12, 2011

Mosiah 15:19-23

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.

Mosiah 15:19-20 (Emphasis mine)

We see Abinadi in transition again.  He reminds us that all would perish without the atonement.  This was so important, it was "prepared from the foundation of the world." (v19) The Son will bring the resurrection of the dead.  Death would finally be defeated.  It no longer would have its eternal hold on mankind.  Through the resurrection, we would live forever.

Todd Parker writes (concerning v20):

"Now, you have to ask yourself ... [h]ow does Abinadi do this? This is a masterful discourse. He didn't know what scripture they were going to bring up. They brought up this thing from Isaiah, and he carefully weaves Isaiah, the law, the fulfillment, the prophesy—all of his message—together, under the threat of death. He really has access to all the prophets, so who is he going to go to? Isaiah, the prophet of prophets. Isaiah is the prototype. Abinadi could have used Zenock, Zenos, or any of these prophets, but he goes to Isaiah, because Isaiah's the main prophet. Abinadi is obviously in a transfigured state to be able to do this ... This is the first time the word resurrection comes up. It gets more complex as the book goes on. It is barely mentioned in 1 Nephi (where it just says, 'Jesus arises from the dead'); in 2 Nephi, it teaches that we will all rise from the dead; but here in Mosiah 15 is the first time the word resurrection is mentioned." (Emphasis mine)

Abinadi: The Message and the Martyr, Todd B. Parker, Maxwell Institute, accessed July 6, 2011. 

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.

Mosiah 15:21-23 (Emphasis mine)

Who will be a part of the first resurrection?  It will be those who lived before the actual resurrection.  Abinadi tells us that "... all the prophets, and all those that have believed in their words, or all those that have kept the commandments of God..." (v22) These are those who will participate in the first resurrection.  They will have eternal life because Christ broke the bands of death.

8  He will swallow up death in victory; and the Lord GOD will wipe away tears from off all faces; and the rebuke of his people shall he take away from off all the earth: for the LORD hath spoken it.

Isaiah 25:8 (Emphasis mine)

17  Therefore doth my Father love me, because I lay down my life, that I might take it again.
18  No man taketh it from me, but I lay it down of myself.  I have power to lay it down, and I have power to take it again.  This commandment have I received of my Father.

John 10:17-18 (Emphasis mine)

14  But this I confess unto thee, that after the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the law and in the prophets:
15  And have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust.

Acts 24:14-15 (Emphasis mine)

14  For if we believe that Jesus died and rose again, even so them also which asleep in Jesus will God bring with him.
15  For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep.
16  For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first:

1 Thessalonians 4:14-16 (Emphasis mine)

Verses 20-23 show a unique form of Hebrew writing called chiasmus.  Some information about chiasmus:

 

"Chiasmus consists of patterns of words, thoughts, or concepts that lead to a central point of emphasis and then repeat in reverse order ... BYU professor John Welch, who first discovered chiasmus in the Book of Mormon while serving a mission in Germany and who later became the first to publish on that topic, writes, 'Basically chiasmus is inverted parallelism.' He further explains, "The word "chiasmus" itself stems from the Greek word chiazein, meaning to mark with or in the shape of a cross.' David Noel Freedman concurs,  'The basic figure of chiasm simply involves the reverse of the order of words in balancing clauses or phrases.' " (Emphasis mine)

Forms of Parallelism, Hugh W. Pinnock, Maxwell Institute, accessed July 6, 2011

Let's look at verses 20-23, laid out as chiasmus.

Another chiasm in the book of Mosiah teaches about the resurrection:

A But behold, the bands of death
	B shall be broken,
		C and the Son reigneth,
			D and hath power over the dead;
				E therefore, he bringeth to pass the resurrection of the dead.
					F And there cometh a resurrection,
						G even a first resurrection;
							H yea, even a resurrection of those that have been, and who are, and who shall be,
								X even until the resurrection of Christ—for so shall he be called.
							H 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,
						G shall come forth in the first resurrection;
					F therefore, they are the first resurrection.
				E They are raised to dwell with God who has redeemed them;
			D thus they have eternal life
		C through Christ,
	B who has broken
A the bands of death.
(Mosiah 15:20—23) (Emphasis in original)

Forms of Parallelism, Hugh W. Pinnock, Maxwell Institute, accessed July 6, 2011

As you read verses 20-23, you see A-H, then X.  Then we continue with the chiasmus in the H-A order.  The is where the reverse parallelism comes in.  Pinnock wrote:

"Because chiasms, like the letter x, contain a well-defined crossing structure, the reversal of words, concepts, or phrases found in the second half of a chiasm renders the form quickly identifiable"

 

Verses 20-23 follow the traditional style and order of chiasmus.  Again, quoting Pinnock: 

 

"Perhaps the most exciting and interesting of all Hebrew writing forms is chiasmus. ... Named after the letter x (chi), the twenty-second letter in the Greek alphabet, chiasmus is found extensively in certain ancient writings."  (Emphasis mine)

What does chiasmus mean to the Book of Mormon?  Jeff Lindsey discussed this topic.

"John Welch offers the following analysis in his classic 1969 BYU Studies paper (PDF file), p.75: 

 

'[T]here exists no chance that Joseph Smith could have learned of this style [chiasmus] through academic channels. No one in America, let alone in western New York, fully understood chiasmus in 1829. Joseph Smith had been dead ten full years before John Forbes' book was published in Scotland.'

 

"Chiasmus in the Book of Mormon is evidence of an ancient origin, not conclusive proof. It is just one of several complex forms of literary parallelism that are common to other ancient Semitic writings. If these examples are real and nonrandom, then it becomes increasingly probable that the Book of Mormon is not a nineteenth century writing, but is a translation of an ancient text representing, at least in part, a highly developed literary tradition. Chiasmus is part of the intellectual evidence for accepting or believing in an ancient origin to the text. For some critics, it is so convincing that they must resort to arguing that Satan inspired the chiasmus in the text in order to deceive people...

 

"[Critic Loftes] Tryk argues that the only reasonable explanation is supernatural origin - but he ascribes that supernatural power to Satan. I find that a pretty wild argument, especially when much of the chiasmus - like the Book of Mormon itself - is designed to focus our attention on Christ as the Redeemer and Savior. Look at Alma 36, for example. What honest Christian can help but rejoice to see the forgiving power of Christ so beautifully taught and so majestically crafted into poetry? The Book of Mormon is a Christ-centered book, teaching us to look toward Christ - the Christ that we read of in the Bible, not "some other Christ" as critics often try argue - for salvation, for grace, for forgiveness, to be baptized in His name and follow Him. I don't think anyone can honestly read the Book of Mormon without realizing that it confirms the Bible and teaches of Christ."

Chiasmus in the Book of Mormon, Mormon Answers, accessed July 6, 2011.

As Jeff Lindsay says, chiasmus is not proof of the authenticity of the Book of Mormon.  This is just one of many evidences that point to the genuineness of the Book of Mormon. 

I'll continue looking at Abinadi's teachings about the resurrection in my next post.

Mosiah 11:16-25

16  And it came to pass that the Lamanites began to come in upon his people, upon small numbers, and to slay them in their fields, and while they were tending their flocks.
17  And king Noah sent guards round about the land to keep them off; but he did not send a sufficient number, and the Lamanites came upon them and killed them, and drove many of their flocks out of the land; thus the Lamanites began to destroy them, and to exercise their hatred upon them.
18  And it came to pass that king Noah sent his armies against them, and they were driven back, or they drove them back for a time; therefore, they returned rejoicing in their spoil.
19  And now, because of this great victory they were lifted up in the pride of their hearts; they did boast in their own strength, saying that their fifty could stand against thousands of the Lamanites; and thus they did boast, and did delight in blood, and the shedding of the blood of their brethren, and this because of the wickedness of their king and priests.

Mosiah 11:16-19 (Emphasis mine)

The Lamanites, having lost in battle in the past, still wanted the land.  They sent an army, fought and won a temporary victory because Noah, no doubt in his arrogance, felt his armies could not be beat.  

When they were, he sent more troops and was able to win a victory.  Compare Zeniff's response to Noah's.  Zeniff acknowledged the hand of the Lord in his victory.  He was humble in his victory.  There were no celebrations.

Noah, on the other hand, boasted in his strength.  They couldn't be beat.  It didn't matter how large an army was sent against his, his army would prevail.  

Arrogance is a dangerous sin.  As we turn from the Lord, and start boasting about our success, we lose the Spirit.  We lose our guidance; we stand a serious chance of losing eternity.  We need to remember that the Spirit is our anchor and compass.  It helps us receive inspiration and guidance in our lives.  When we have great challenges, the Lord will guide us and help  us through.  This doesn't mean we will always succeed; it doesn't mean we will have things easy.  It just means we will ultimately benefit from the challenges in life.  We will become stronger and more faithful servants of the Lord by turning from arrogance.

The scriptures warn us about arrogance and boasting in our arrogance.

2  The wicked in his pride doth persecute the poor: let them be taken in the devices that they have imagined.
3  For the wicked boasteth of his heart's desire, and blesseth the covetous, whom the LORD abhorreth.
4  The wicked, through the pride of his countenance, will not seek after God: God is not in all his thoughts.

Psalms 10:2-4 (Emphasis mine)

16  ¶ These six things doth the LORD hate: yea, seven are an abomination unto him:
17  A proud look, a lying tongue, and hands that shed innocent blood,
18  An heart that deviseth wicked imaginations, feet that be swift in running to mischief,
19  A false witness that speaketh lies, and he that soweth discord among brethren.

Proverbs 6:16-19 (Emphasis mine)

18  Pride goeth before destruction, and an haughty spirit before a fall.
19  Better it is to be of an humble spirit with the lowly, than to divide the spoil with the proud.

Proverbs 16:18-19 (Emphasis mine)

14  Whoso boasteth himself of a false gift is like clouds and wind without rain.

Proverbs 25:14 (Emphasis mine)

12  And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted.

Matthew 23:12 (Emphasis mine)

16  But now ye rejoice in your boastings: all such rejoicing is evil.
17  Therefore to him that knoweth to do good, and doeth it not, to him it is sin.

James 4:16-17 (Emphasis mine)

In the October 2006 General Conference, Bishop Richard C. Edgely said:

"Sadly, some of the greatest missing values in today’s world are honesty and integrity. In the past few years an increasing number of business leaders have been exposed for dishonesty and other forms of bad behavior. As a result, tens of thousands of loyal, long-term employees have lost their livelihoods and pensions. For some this has resulted in loss of homes, change of education and other life plans. We read and hear of widespread cheating in our schools, with more concern about receiving a grade or degree than learning and preparation. We hear of students who have cheated their way through medical school and are now performing complicated procedures on their patients. The elderly and others are victims of scam artists, often resulting in the loss of homes or life savings. Always this dishonesty and lack of integrity are based on greed, arrogance, and disrespect."  (Emphasis mine)

In the April 2005 General Conference, Elder Neil  L. Andersen related the following story.

He was smiling at me.  His eyes and disarming smile gave me the impression that he was harmless, so I quickly left him and started to move toward the table. The suspect was now behind me. At that instant, I had the distinct, powerful impression come into my mind: "Beware of the evil behind the smiling eyes." I immediately turned back toward the suspect. His hand was in his large front pocket. Instinctively I grabbed his hand and pulled it from his pocket. Only then did I see, clutched in his hand, the semiautomatic pistol ready to fire. A flurry of activity followed, and I disarmed the man. Later, in another case, the drug dealer was convicted of murder and boasted that he would have also killed my friend had he not turned around at that very moment.' I have often thought of the communication that came into his mind: 'Beware of the evil behind the smiling eyes.' ”  (Emphasis mine) 

20  And it came to pass that there was a man among them whose name was Abinadi; [about 150 B.C.] and he went forth among them, and began to prophesy, saying: Behold, thus saith the Lord, and thus hath he commanded me, saying, Go forth, and say unto this people, thus saith the Lord—Wo be unto this people, for I have seen their abominations, and their wickedness, and their whoredoms; and except they repent I will visit them in mine anger.
21  And except they repent and turn to the Lord their God, behold, I will deliver them into the hands of their enemies; yea, and they shall be brought into bondage; and they shall be afflicted by the hand of their enemies.
22  And it shall come to pass that they shall know that I am the Lord their God, and am a jealous God, visiting the iniquities of my people.
23  And it shall come to pass that except this people repent and turn unto the Lord their God, they shall be brought into bondage; and none shall deliver them, except it be the Lord the Almighty God.
24  Yea, and it shall come to pass that when they shall cry unto me I will be slow to hear their cries; yea, and I will suffer them that they be smitten by their enemies.
25  And except they repent in sackcloth and ashes, and cry mightily to the Lord their God, I will not hear their prayers, neither will I deliver them out of their afflictions; and thus saith the Lord, and thus hath he commanded me.

Mosiah 11:20-25 (Emphasis mine)

The people are wicked; they have turned from the Lord.  Another principle Mormon wants us to know and understand is that the Lord will punish us for our sins; however, he will warn us of the consequences of not repenting and returning to him.  Mormon now introduces Abinadi.  He has been called of the Lord to preach to the people and call them to repentance.  Abinadi preaches to the people telling them:

• They are wicked and have turned from the Lord.
• They must repent.
• If they don't repent, the Lamanites will defeat them in war and take them into bondage.
• If they are taken into bondage, and then return to Him, He will be slow to hear them.
• He tells them that these are the words he was commanded to tell them.

As we will see, this is a pattern most Nephite prophets will follow in the future.  

The Lord is a loving Father.  He cares for His children.  A loving and caring Father, at times, has to discipline His children.  The severity of the discipline depends on what the child did.  The Nephites have become undisciplined, disobedient children.  They are warned that, if they don't get their act together, there will be more serious consequence.  We will learn that, because of their arrogance and boasting, they will suffer more severe punishments.