Alma 14:8-17

After those who believed in the words of Alma(2) and Amulek were cast out, a horrific event occurs.

8  And they brought their wives and children together, and whosoever believed or had been taught to believe in the word of God they caused that they should be cast into the fire; and they also brought forth their records which contained the holy scriptures, and cast them into the fire also, that they might be burned and destroyed by fire.

9  And it came to pass that they took Alma and Amulek, and carried them forth to the place of martyrdom, that they might witness the destruction of those who were consumed by fire.

10  And when Amulek saw the pains of the women and children who were consuming in the fire, he also was pained; and he said unto Alma: How can we witness this awful scene?  Therefore let us stretch forth our hands, and exercise the power of God which is in us, and save them from the flames.

11  But Alma said unto him: The Spirit constraineth me that I must not stretch forth mine hand; for behold the Lord receiveth them up unto himself, in glory; and he doth suffer that they may do this thing, or that the people may do this thing unto them, according to the hardness of their hearts, that the judgments which he shall exercise upon them in his wrath may be just; and the blood of the innocent shall stand as a witness against them, yea, and cry mightily against them at the last day.

12  Now Amulek said unto Alma: Behold, perhaps they will burn us also.

13  And Alma said: Be it according to the will of the Lord.  But, behold, our work is not finished; therefore they burn us not.

Alma 14:8–13 (Emphasis mine)

What is it about the wicked that causes them to perform such evil and horrendous deeds?  Here we see innocent women and children die a painful death because of their beliefs.  They’ve broken no laws.  They’ve done nothing wrong.  They just have the audacity to believe things that other don’t.  Yet, the wicked kill them.

Sadly, we see this in our world today.  We see wicked men and women performing similar deeds (while not burning them alive, their actions still result in the deaths of innocents). Why does the Lord allow this to happen?

Alma(2) makes it clear.   In verse 11 he says:  “…he doth suffer that they may do this thing, or that the people may do this thing unto them, according to the hardness of their hearts, that the judgments which he shall exercise upon them in his wrath may be just; and the blood of the innocent shall stand as a witness against them, yea, and cry mightily against them at the last day.”

They have their free agency.  They can choose wicked and appalling acts like this.  The day will come when their victims will stand as a witness against them.  They must stand before God and answer for their actions.  When that day comes, they will be cast off and condemned to be “encircled with the pains of hell.” (verse 6)  Justice will eventually be done.

Hugh Nibley commented:

“Alma and Amulek had witnessed that [burning of heretics], that horrible thing which I assure you is quite routine in religious history. Irony, isn't it? They are all religious, these [burning of heretics]—the burning of women and children and books in big piles. It has happened not once but hundreds of times...

“The hardest test of all is holding back. It's not blowing up or doing violence. This is the test to which they are being subjected now in any action... Alma is being tested here to the breaking point…” [1] (Emphasis mine)

Thomas Valletta points out the consequences of this criminal act.

“Prior to the final Lamanite invasion that completely destroyed the city, the wicked had turned against even their own blood by ‘cast[ing] into the fire" their innocent wives and children who had "believed or had been taught to believe in the word of God’ (Alma 14:8). The consequences of following the order of Nehor were that ‘every living soul of the Ammonihahites was destroyed, and also their great city, which they said God could not destroy, because of its greatness’ (Alma 16:9).” [2] (Emphasis mine)

14  Now it came to pass that when the bodies of those who had been cast into the fire were consumed, and also the records which were cast in with them, the chief judge of the land came and stood before Alma and Amulek, as they were bound; and he smote them with his hand upon their cheeks, and said unto them: After what ye have seen, will ye preach again unto this people, that they shall be cast into a lake of fire and brimstone?

15  Behold, ye see that ye had not power to save those who had been cast into the fire; neither has God saved them because they were of thy faith.  And the judge smote them again upon their cheeks, and asked: What say ye for yourselves?

16  Now this judge was after the order and faith of Nehor, who slew Gideon.

17  And it came to pass that Alma and Amulek answered him nothing; and he smote them again, and delivered them to the officers to be cast into prison.

Alma 14:14-17 (Emphasis mine)

The fires had barely gone out and we see the chief judge assaulting Alma(2) and Amulek.  Are you still going to preach to this people after you’ve seen what we’ve done and we will do again?  Neither you nor God has the power to save just because they were of your faith.  What do you have to say in your defense?  While the questioning was continuing, the chief judge physically assaulted them over and over again.  While his purpose, no doubt, was to humiliate them, he was just adding to the eternal charges against himself and his people.

Alma(2) and Amulek gave the most appropriate response.  It was quiet contempt.  As Christ would refuse to answer when before Pilate (see John 18 for one account), so they stood quiet and refused to answer the chief judge.  Off to prison they went.

We’ll conclude with Hugh Nibley’s observations. 

“The judge said, ‘Behold, ye see that ye had not power to save those who had been cast into the fire; neither has God saved them because they were of thy faith.’ You saw what happened, etc. This judge was after the manner of Nehor. Notice, the [order of] Nehors is a permanent establishment which begins way back in the first chapter of Alma…

“This is religious persecution by the establishment. The burning was [a sentence to death by fire]. But they answered nothing, and that's infuriating … Remember, they mocked Jesus for a long time. The New Testament tells us that they made mockery of him and the gospel…” [3]     (Emphasis mine)

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[1] Lecture 50: Alma 14-17, Hugh W. Nibley, Provo, Utah: Maxwell Institute, accessed November 5, 2011.

[2] Conflicting Orders: Alma and Amulek in Ammonihah, Thomas R. Valletta,  Provo, Utah: Maxwell Institute, accessed November 5, 2011.

[3] Op. cit., Nibley.

Alma 25:1-9

Chapter 25

Lamanite aggressions spread—The seed of the priests of Noah perish as Abinadi prophesied—Many Lamanites are converted and join the people of Anti-Nephi-Lehi—They believe in Christ and keep the law of Moses. About 90–77 B.C.

1  AND behold, now it came to pass that those Lamanites were more angry because they had slain their brethren; therefore they swore vengeance upon the Nephites; and they did no more attempt to slay the people of Anti-Nephi-Lehi at that time.

2  But they took their armies and went over into the borders of the land of Zarahemla, and fell upon the people who were in the land of Ammonihah and destroyed them.

3  And after that, they had many battles with the Nephites, in the which they were driven and slain.

Alma 25:1-3 (Emphasis mine)

Lamanite anger is now directed towards the Nephites.  The land of Ammonihah was attacked and the people were killed.  Battles continued with the Nephites. 

4  And among the Lamanites who were slain were almost all the seed of Amulon and his brethren, who were the priests of Noah, and they were slain by the hands of the Nephites;

5  And the remainder, having fled into the east wilderness, and having usurped the power and authority over the Lamanites, caused that many of the Lamanites should perish by fire because of their belief—

6  For many of them, after having suffered much loss and so many afflictions, began to be stirred up in remembrance of the words which Aaron and his brethren had preached to them in their land; therefore they began to disbelieve the traditions of their fathers, and to believe in the Lord, and that he gave great power unto the Nephites; and thus there were many of them converted in the wilderness.

7  And it came to pass that those rulers who were the remnant of the children of Amulon caused that they should be put to death, yea, all those that believed in these things.

8  Now this martyrdom caused that many of their brethren should be stirred up to anger; and there began to be contention in the wilderness; and the Lamanites began to hunt the seed of Amulon and his brethren and began to slay them; and they fled into the east wilderness.

9  And behold they are hunted at this day by the Lamanites.  Thus the words of Abinadi were brought to pass, which he said concerning the seed of the priests who caused that he should suffer death by fire.

Alma 25:4-9 (Emphasis mine)

Once again we see the wicked priests of Noah making an appearance.  They had been responsible for inciting the Lamanites to attack the Anti-Nephi-Lehies. 

The Lamanites are angered and attack them and almost destroy their seed.  A few did escape.  They promptly began to execute, by fire, some Anti-Nephi-Lehies.  As with the previous attack, while some righteous died for their beliefs (remember, Mormon tells us they returned to God). 

Finally, the Lamanites had it.  They began to hunt and kill them.  Mormon tells us that a few did escape.  They were still being hunted by the Lamanites in Mormon’s day, almost half a millennium later.

Hugh Nibley writes:

“After Amulon took a beating he moved into Lamanite country and oppressed the Lamanite nonresisters who had been converted by this general pacifistic trend … The Lamanites in general reacted against the arrogant Amulonites because of the way they had treated the non-resistant, gentle Lamanites. The other Lamanites got mad at the Amulonites and lit into them. So we find a perennial feud going on here, a terrible mess.  Verse 8: ‘Now this martyrdom caused that many of their brethren should be stirred up to anger; and there began to be contention in the wilderness; and the Lamanites began to hunt the seed of Amulon and his brethren [who had done so much mischief to their more faithful brethren] and began to slay them. . . . And behold they are hunted at this day by the Lamanites.’ So it was going on at the time this was written.” [1]   (Emphasis mine)

Todd Compton wrote:

“The wicked priests of King Noah intermarry with Lamanite women (Mosiah 20), and their leader, Amulon, becomes a satellite ‘king’ under a chief Lamanite king (Mosiah 23:39). These wicked priests become teachers among the Lamanites (Mosiah 24:1, 4). After the missionary successes of the sons of Mosiah, it is the Amulonites and the Amalekites (apparently other evil Nephites who lived among the Lamanites) who stir up the unconverted Lamanites to war against their converted brethren, and then against the Nephites (Alma 25:2).”  The Lamanites eventually see that they are being manipulated and hunt down the Amulonites and kill them (Alma 25:8–9). [2]  (Emphasis mine)

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[1] Lecture 53: Alma 23-27, Hugh W. Nibley, Maxwell Institute, accessed September 28, 2011.

[2] The Spirituality of the Outcast in the Book of Mormon, Todd M. Compton, Maxwell Institute, accessed September 28, 2011.

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 17:5-13

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.

Mosiah 17:5-8 (Emphasis mine)

Abinadi is cast into prison for three days.  Then, he's brought before the King again.  He's guilty and sentenced to death because he said that "... God himself should come down among the children of men ..."  He was then told to recant this as this was the reason he was sentenced to death.  Oh, and by the way, since we're talking about it, take back the words you said about me and my people.  

Why the three day delay? We could have been looking at  Here's a possible reason.

"Fifty days after Passover on the ancient Israelite calendar was the festival of Pentecost or Shavuot ('Weeks'), which the law of Moses required the children of Israel to observe (see Exodus 23:16). Recent research has probed the possibility that Abinadi delivered his prophetic message in the city of Nephi on this festive occasion ... the story of Abinadi in Mosiah 11-17 now comes vividly to life. Consider the following points:

 

"1. Timing would have been important to Abinadi. He had already been expelled once from the city, two years earlier (see Mosiah 11:28-12:1). His reentry on a festival day would have given him a ready audience.

"2. Both of Abinadi's speeches deal with the themes of Pentecost. He reversed the festival's blessings and rejoicing, and turned them into curses and predictions of gloom. At the time when a bounteous grain season would have been at hand, Abinadi cursed the crops: he prophesied that hail, dry winds, and insects shall ruin 'their grain' (Mosiah 12:6) ... Abinadi called upon Exodus terminology to proclaim that bondage and burdens would return to the wicked people in the city of Nephi: "They shall be brought into bondage; . . . and none shall deliver them" (Mosiah 11:21, 23), "and I will cause that they shall have burdens lashed upon their backs" (Mosiah 12:2, 5; compare Exodus 1:11).

"3. At precisely the time when Noah's priests would have been hypocritically pledging allegiance to the Ten Commandments (and indeed they professed to teach the law of Moses; see Mosiah 12:27), Abinadi rehearsed to them those very commandments (see Mosiah 12:33). On any other day this might have seemed a strange defense for a man on trial for his life, but not on Pentecost—the day on which the Ten Commandments were on center stage ...

"6. The ancient festival appears to have been a three-day event (see Exodus 19:11), which may explain why Abinadi's trial was postponed for 'three days.'  " (Mosiah 17:6).(Emphasis mine)

Abinadi and Pentecost, Robert F. Smith, Gordon C. Thomasson, and John W. Welch, Maxwell Institute, Accessed July 16, 2011.

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 17:9-10 (Emphasis mine)

Abinadi continues to stand up to the wicked King and priests.  He refuses to recall his words.  He tells them that he has allowed himself to be taken.  He is willing to die for the truth; if they kill him, his words will stand as a testimony against them.

Even facing his death, Abinadi keeps his integrity.  He stayed true to the Lord.

1  A FALSE balance is abomination to the LORD: but a just weight is his delight.
2  When pride cometh, then cometh shame: but with the lowly is wisdom.
3  The integrity of the upright shall guide them: but the perverseness of transgressors shall destroy them.

Proverbs 11:1-3 (Emphasis mine)

7  The just man walketh in his integrity: his children are blessed after him.

Proverbs 20:7 (Emphasis mine)

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.

Mosiah 17:11-13 (Emphasis mine)

Then the priests find out.  That doesn't make them very happy.  They want Abinadi dead.  So, the kissed up to the king and reminded him of all the things he said about him.  Then the King became angry and demanded he die.  

Hugh Nibley writes:

"Then Noah changed his mind. He wanted to let him go now. He didn't like it, and he was afraid of him. He feared the judgment of God would come upon him. Now this is interesting. Noah feared God? This man? Yes, he did. Remember, he considered himself the leader of religious [people]. By [their] standards, he was a righteous man. Remember, in Mosiah 12:13–15, they say he hasn't done anything wrong. They say, 'And now, O king, what great evil hast thou done, or what great sins have thy people committed, that we should be condemned of God or judged of this man? And now, O king, behold, we are guiltless, and thou, O king, hast not sinned; therefore, this man has lied concerning you, and he has prophesied in vain. And behold, we are strong, we shall not come into bondage, or be taken captive by our enemies; yea, and thou hast prospered in the land, and thou also shalt prosper.' That proves you shall also prosper, so you're righteous. Because we're prosperous, we're victorious and everything else. They really believed that. 

"So what's wrong with King Noah? He was a very popular king. He put on a great show, and the people loved him. This is a very interesting thing about Noah. He was worried, and he wanted to do the right thing here. He was afraid because he knew darn well that Abinadi was right, and he wanted to let him go. But, notice what happened. The priests wouldn't let him out ... the king wanted to give up. He recognized Abinadi, but the priests wouldn't let him do it. Verse 12: 'But the priests lifted up their voices against him . . . saying: He has reviled against the king.' They were putting it on the king to make him responsible. He's reviled against you. You can't deny your office. You can't deny that you're the king, and he has reviled against you [paraphrased]. They were forcing him to put Abinadi to death, to defend the kingly office and keep his royal dignity. 'He has reviled the king. Therefore the king was stirred up in anger against them, and he delivered him up that he might be slain [they put it all onto the king, but it was the priests again].' " (Emphasis mine) 

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

Lew Cramer observed:

"Noah was intimidated and desired to release Abinadi. The priests, however, accused Abinadi of a fourth crime, that of reviling against the king (Mosiah 17:12; Ex. 22:28). On this ground Noah condemned Abinadi, and his priestly accusers scourged and burned him. It was normal under Mosaic law for the accusers to inflict the punishment, but burning was an extraordinary form of execution. It mirrored Abinadi's alleged crime: he was burned just as he had said Noah's life would be valued as a garment in a furnace. As Abinadi died, he prophesied that the same fate would befall his accusers. This prophecy was soon fulfilled (Mosiah 17:15—18; 19:20; Alma 25:7—12)." (Emphasis mine)

Abinadi, Lew W. Cramer, Maxwell Institute, Accessed July 16, 2011.