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.”

---

[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.

Mosiah 15:8-14

8 And thus God breaketh the bands of death, having gained the victory over death; giving the Son power to make intercession for the children of men—

9 Having ascended into heaven, having the bowels of mercy; being filled with compassion towards the children of men; standing betwixt them and justice; having broken the bands of death, taken upon himself their iniquity and their transgressions, having redeemed them, and satisfied the demands of justice.

10 And now I say unto you, who shall declare his generation?  Behold, I say unto you, that when his soul has been made an offering for sin he shall see his seed.  And now what say ye?  And who shall be his seed?

11 Behold I say unto you, that whosoever has heard the words of the prophets, yea, all the holy prophets who have prophesied concerning the coming of the Lord—I say unto you, that all those who have hearkened unto their words, and believed that the Lord would redeem his people, and have looked forward to that day for a remission of their sins, I say unto you, that these are his seed, or they are the heirs of the kingdom of God.

12 For these are they whose sins he has borne; these are they for whom he has died, to redeem them from their transgressions.  And now, are they not his seed?

13 Yea, and are not the prophets, every one that has opened his mouth to prophesy, that has not fallen into transgression, I mean all the holy prophets ever since the world began?  I say unto you that they are his seed.

14 And these are they who have published peace, who have brought good tidings of good, who have published salvation; and said unto Zion: Thy God reigneth!

Mosiah 15:8-14

Having given the priests an overview of Christ’s mortal mission, he continues explaining what will occur after his crucifixion.

After His death on the cross, Christ will defeat death, breaking its bands.

“O death, where is thy sting?  O grave [GR Hades, hell], where is thy victory?

“The sting of death is sin; and the strength [GR power] of sin is the law.

“But thanks be to God, which giveth us the victory through our Lord Jesus Christ”

(1 Corinthians 15:55-57).

Christ will have the power to intercede on the behalf of all mankind.  “Wherefore, he is the firstfruits unto God, inasmuch as he shall make intercession for all the children of men; and they that believe in him shall be saved” (2 Nephi 2:9).

Isaiah had asked “who shall declare his generation” (Isaiah 53:8).  “Abinadi, when asked to explain it (see Mosiah 12:20-21), tied it to Isaiah 53:8-10 (or Mosiah 14:8­10), explaining that the ‘seed’ of Christ are his followers and that they are the ones who publish peace and bring good tidings (see Mosiah 15:10-18). Thus, Abinadi confirmed Christ’s statement that those who establish peace are the children of God.”^[1]

John Tvedtnes further explains:

“Abinadi, when asked to explain it (see Mosiah 12:20-21), tied it to Isaiah 53:8-10 (or Mosiah 14:8­10), explaining that the ‘seed’ of Christ are his followers and that they are the ones who publish peace and bring good tidings (see Mosiah 15:10-18). Thus, Abinadi confirmed Christ’s statement that those who establish peace are the children of God.”[2]

Christ will make an offering for sin and “he shall see his seed.”  But, who are His seed?

Whoever heard the prophets knew because they have prophesied about Christ.  “Those who hearkened to the words of the prophets and ‘believed that the Lord would redeem his people’ are his seed (Mosiah 15:11). Abinadi implies that adoption and redemption are not arbitrary, but are the result of making and keeping covenants.”^[3]

“For he that receiveth my servants receiveth me;

“And he that receiveth me receiveth my Father;

“And he that receiveth my Father receiveth my Father’s kingdom; therefore all that my Father hath shall be given unto him” (D&C 84:36-38).

Those who hear and believe their words, looking for forgiveness for sin will become Christ’s seed and heirs in the kingdom of God.

“He proclaimed that those “who shall declare his generation” (cf. Mosiah 15:10) and ‘[publish] peace’ (Mosiah 15:14) are God’s prophets and that they and all who hearken unto their words are his ‘seed’ (Mosiah 15:11, 13). They are the ones who truly bring

‘good tidings’ of salvation, redemption, comfort through Christ, and the reign of God at the Judgment Day.”[4]

Christ died for those who repented of their sins.  He will redeem them from their sins.  “Now the Spirit knoweth all things; nevertheless the Son of God suffereth according to the flesh that he might take upon him the sins of his people, that he might blot out their transgressions according to the power of his deliverance; and now behold, this is the testimony which is in me” (Alma 7:13).

When Amulek confronted Zeezrom, he told him,

“And he shall come into the world to redeem his people; and he shall take upon him the transgressions of those who believe on his name; and these are they that shall have eternal life, and salvation cometh to none else.

“Therefore the wicked remain as though there had been no redemption made, except it be the loosing of the bands of death; for behold, the day cometh that ^ball shall rise from the dead and stand before God, and be judged according to their works” (Alma 11:40-41).

“All prophets are also his seed as they have prophesied about him.  Christ taught, ‘For all the prophets and the law prophesied [IE The law and prophets foretold such violence] until John’ (Matthew 11:13).”^[5]

“The dialogue between Philip and the eunuch ended … Philip identified the suffering servant as Jesus, but what else he said concerning this precious chapter is not told us. In Mosiah 14, Abinadi, in defense of his preaching concerning the condescension of God, quoted the entire fifty-third chapter of Isaiah to the wicked priests. The next chapter Abinadi devoted to the interpretation of his quote. In his commentary he revealed who constitutes the seed of Jesus Christ, and who it is that will declare his generation (Mosiah 15:10—13).  In short, as Philip in this story was to the eunuch, the Book of Mormon prophets are to us. We have a host of men to guide us in the interpretation of the sacred scripture.”[6]

Donald Parry looks at title for Christ in the Book of Mormon.

“The Book of Mormon contains not only a great variety of names and titles for Jesus, but also many thousands of personal pronouns that refer to him. Book of Mormon pronouns that have reference to Christ include I, me, you, he, him; the possessive (adjective) pronouns my, your, and his; and the relative pronoun who. Note the three appearances of the third-person pronoun in Mosiah 15:12, all of which refer to Jesus. I have italicized the pronouns for emphasis: ‘For these are they whose sins he has borne; these are they for whom he has died, to redeem them from their transgressions. And now, are they not his seed?’”[7]

“The prophets have been those who have proclaimed peace.  Mormon, describing Alma₂ and the sons of Mosiah, wrote, ‘And how blessed are they!  For they did publish peace; they did publish good tidings of good; and they did declare unto the people that the Lord reigneth’ (Mosiah 27:37); however, ‘ultimate preacher of peace will be Christ himself.’”^[8]

They also proclaim salvation, crying, “Thy God reigneth!”  “How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth!” (Isaiah 52:7).

---

[1] The Sons of Mosiah: Emissaries of Peace, John A. Tvedtnes, Maxwell Institute.

[2] Ibid.

[3] The Lord Will Redeem His People: Adoptive Covenant and Redemption in the Old Testament and Book of Mormon, Jennifer Clark Lane, Maxwell Institute.

[4] Abinadi, Lew W. Cramer, Maxwell Institute.

[5] “But the days will come, when the violent shall have no power; for all the prophets and the law prophesied that it should be thus until John” (JST | Matthew 11:13).

[6] The Book of Mormon, an Interpretive Guide to the New Testament, Dennis Largey, Maxwell Institute.

[7] The Book of Mormon – Integrity and Internal Consistency, Donald W. Parry, Maxwell Institute.

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

Mosiah 15:1-7

Chapter 15

How Christ is both the Father and the Son—He shall make intercession and bear the transgressions of his people—They and all the holy prophets are his seed—He bringeth to pass the resurrection—Little children have eternal life. About 148 B.C.

1 AND now Abinadi said unto them: I would that ye should understand that God himself shall come down among the children of men, and shall redeem his people.

2 And because he dwelleth in flesh he shall be called the Son of God, and having subjected the flesh to the will of the Father, being the Father and the Son—

3 The Father, because he was conceived by the power of God; and the Son, because of the flesh; thus becoming the Father and Son—

4 And they are one God, yea, the very Eternal Father of heaven and of earth.

5 And thus the flesh becoming subject to the Spirit, or the Son to the Father, being one God, suffereth temptation, and yieldeth not to the temptation, but suffereth himself to be mocked, and scourged, and cast out, and disowned by his people.

6 And after all this, after working many mighty miracles among the children of men, he shall be led, yea, even as Isaiah said, as a sheep before the shearer is dumb, so he opened not his mouth.

7 Yea, even so he shall be led, crucified, and slain, the flesh becoming subject even unto death, the will of the Son being swallowed up in the will of the Father.

Mosiah 15:1-7

Abinadi continues his sermon to the priest of Noah, quoting Isaiah 53.  This chapter deals with the “suffering servant.”  M. Catherine Thomas writes, “The Book of Mormon clarifies many of the writings of Old Testament prophets … [A]bout 148 B.C. the Nephite prophet Abinadi identified the “suffering servant” of Isaiah 53 as Jesus Christ (Mosiah 15:2—5) and enlarged on Isaiah’s discussion of the Messiah’s atonement (Mosiah 14—15).”^[1]  Donald Parry clarifies, “Isaiah used the prophetic perfect in Isaiah 53 to prophesy of Jesus Christ’s atoning sacrifice more than seven hundred years before Jesus’ mortal ministry.”^[2]  In fact, Isaiah 53 could also refer back to the servant in the Allegory of the Tame and Wild Olive Branches.  “[T]he servant in Jacob 5 can be associated with the “righteous servant” of Isaiah 53, whom Abinadi explicitly identifies as Christ (Mosiah 15:5–7).”^[3]

Abinadi continues his message.  God Himself, Abinadi said, will come down to Earth and become mortal.  As a mortal, His work will be to redeem all mankind.  Writing to Timothy, Paul told him, “And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the [GR approved by the] Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory” (1 Timothy 3:16).

When God comes to Earth, he will be called the Son of God.  He will be “subjected [in] the flesh to the will of the Father.”  The Savior taught this during His mortal ministry. 

“My sheep hear my voice, and I know them, and they follow me:

“And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand.

“My Father, which ^agave them me, is greater than all; and no man is able to pluck them out of my Father’s hand.

“I and my Father are one” (John 10:27-30).

“ Philip saith unto him, Lord, shew us the Father, and it sufficeth us.

“Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip?  he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father?

“Believest thou not that I am in the Father, and the Father in me?  the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works” (John 14:8-10).

Christ was the Father, “because he was conceived by the power of God.”  He was the Son because He became a mortal, taking upon Himself a body of flesh.  They are one God, “the very Eternal Father of heaven and of earth.”

Amulek would tell Zeezrom:

“And Amulek said unto [Zeezrom]: Yea, he is the very Eternal Father of heaven and of earth, and all things which in them are; he is the beginning and the end, the first and the last;

“And he shall come into the world to redeem his people; and he shall take upon him the transgressions of those who believe on his name; and these are they that shall have eternal life, and salvation cometh to none else” (Alma 11:39-40).

“See, when you have a reference to the flesh, you are talking Son, and when you have a reference to the spirit, you are talking spirit, or Father. Hence, Father and Son. Now, knowing that, watch verse 4: ‘And they [the Father and the Son? No, the man and the God] are one God, yea, the very Eternal Father of heaven and of earth.’ Jesus and Jehovah are one. And thus the flesh (Jesus, the man) becomes subject to the spirit (Jesus, the God, or the Son to the Father), being one God, suffering temptation, yielding to temptation, suffering himself to be mocked, scourged, and so on.”[4]

Further:

But note again where Abinadi says, “And they are one God” (Mosiah 15:4). Abinadi is emphasizing the perfect unity shared by the members of the Godhead; the plural pronoun makes it clear that he is not teaching any idea like modalism. A modalistic teaching would have to say, “And he is one God, manifesting himself in different ways.” No such teaching ever appears in the Book of Mormon.[5]

Christ will become subject to the temptations that are a part of mortality.  “For we have not an high priest which cannot be touched with the feeling of our infirmities [unable to sympathize with our frailties, imperfections]; but was in all points tempted like as we are, yet without sin” (Hebrews 4:15).  “Abinadi stressed that the mortal Savior always placed his sonship, that is, his physical wants and needs, under the strict control of his fatherhood, that is, his spirit.”^[6]

[John] Welch, “10 Testimonies of Jesus Christ,” observes that “Abinadi strongly emphasized the fatherhood and sonship of Christ, seeing Christ as the ‘very Eternal Father of heaven and earth’ (Mosiah 15:5). Interestingly, the words of Abinadi contain the word ‘Father’ exactly eight times, ‘Son’ eight times, and ‘Christ’ eight times, as if to signal Christ’s fatherhood and sonship equally.”[7]

He will suffer during His mortality.  “And he began to teach them, that the Son of man must suffer many things, and be rejected of the elders, and of the chief priests, and scribes, and be killed, and after three days rise again” (Mark 8:31).  He will be mocked, scourged, cast out, and disowned by the Israelites. 

Christ will work miracles as a part of His ministry.  Even so, in the words of Isaiah, “he shall be led … as a sheep before the shearer is dumb, so he opened not his mouth.”  When Christ stood before Herod,

“And when Herod saw Jesus, he was exceeding glad: for he was desirous to see him of a long season, because he had heard many things of him; and he hoped to have seen some miracle done by him.

“Then he questioned with him in many words; but he answered him nothing” (Luke 23:8-9).

and before Pilate,

“And went again into the judgment hall, and saith unto Jesus, Whence art thou?  But Jesus gave him no answer.

“Then saith Pilate unto him, Speakest thou not unto me?  knowest thou not that I have power to crucify thee, and have power to release thee” (John 19:9-10).

He will be crucified and die, as all mortals must; nevertheless, His desires will be sacrificed to serve the will of the Father.  “So many of us are kept from eventual consecration because we mistakenly think that somehow, by letting our will be swallowed up in the will of God, we lose our individuality. Abinadi cited the key example, for he spoke of how Jesus let His will be ‘swallowed up in the will of the Father’ (Mosiah 15:7).”^[8]

“Saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done” (Luke 22:42).

“For I came down from heaven, not to do mine own will, but the will of him that sent me” (John 6:38).

---

[1] Scripture, Interpretation within Scripture, M. Catherine Thomas, Maxwell Institute.

[2] Hebraisms and Other Ancient Peculiarities in the Book of Mormon, Donald W. Parry, Maxwell Institute.

[3] The Allegory of the Olive Tree in Jacob, Paul Y. Hoskisson, Maxwell Institute.

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

[5] Letters to an Anti-Mormon, reviewed Russell C. McGregor and Kerry A. Shirts, Maxwell Institute.

[6] The Mortal Ministry of the Savior as Understood by the Book of Mormon Prophets, Richard D. Draper, Maxwell Institute.

[7] Looking before and after the Exile, Kevin Christensen, Maxwell Institute.

[8] King Benjamin's Sermon: A Manual for Discipleship, Elder Neal A. Maxwell, Maxwell Institute.

Mosiah 13:7-35

7 Ye see that ye have not power to slay me, therefore I finish my message.  Yea, and I perceive that it cuts you to your hearts because I tell you the truth concerning your iniquities.

8 Yea, and my words fill you with wonder and amazement, and with anger.

9 But I finish my message; and then it matters not whither I go, if it so be that I am saved.

10 But this much I tell you, what you do with me, after this, shall be as a type and a shadow of things which are to come.

11 And now I read unto you the remainder of the commandments of God, for I perceive that they are not written in your hearts; I perceive that ye have studied and taught iniquity the most part of your lives.

12 And now, ye remember that I said unto you: Thou shall not make unto thee any graven image, or any likeness of things which are in heaven above, or which are in the earth beneath, or which are in the water under the earth.

13 And again: Thou shalt not bow down thyself unto them, nor serve them; for I the Lord thy God am a jealous God, visiting the iniquities of the fathers upon the children, unto the third and fourth generations of them that hate me;

14 And showing mercy unto thousands of them that love me and keep my commandments.

15 Thou shalt not take the name of the Lord thy God in vain; for the Lord will not hold him guiltless that taketh his name in vain.

16 Remember the sabbath day, to keep it holy.

17 Six days shalt thou labor, and do all thy work;

18 But the seventh day, the sabbath of the Lord thy God, thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man–servant, nor thy maid–servant, nor thy cattle, nor thy stranger that is within thy gates;

19 For in six days the Lord made heaven and earth, and the sea, and all that in them is; wherefore the Lord blessed the sabbath day, and hallowed it.

20 Honor thy father and thy mother, that thy days may be long upon the land which the Lord thy God giveth thee.

21 Thou shalt not kill.

22 Thou shalt not commit adultery.  Thou shalt not steal.

23 Thou shalt not bear false witness against thy neighbor.

24 Thou shalt not covet thy neighbor's house, thou shalt not covet thy neighbor's wife, nor his man–servant, nor his maid–servant, nor his ox, nor his ass, nor anything that is thy neighbor's.

25 And it came to pass that after Abinadi had made an end of these sayings that he said unto them: Have ye taught this people that they should observe to do all these things for to keep these commandments?

26 I say unto you, Nay; for if ye had, the Lord would not have caused me to come forth and to prophesy evil concerning this people.

27 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.

28 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.

29 And now I say unto you that it was expedient that there should be a law given to the children of Israel, yea, even a very strict law; for they were a stiffnecked people, quick to do iniquity, and slow to remember the Lord their God;

30 Therefore there was a law given them, yea, 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.

31 But behold, I say unto you, that all these things were types of things to come.

32 And now, did they understand the law?  I say unto you, Nay, they did not all understand the law; and this because of the hardness of their hearts; for they understood not that there could not any man be saved except it were through the redemption of God.

33 For behold, did not Moses prophesy unto them concerning the coming of the Messiah, and that God should redeem his people?  Yea, and even all the prophets who have prophesied ever since the world began—have they not spoken more or less concerning these things?

34 Have they not said that God himself should come down among the children of men, and take upon him the form of man, and go forth in mighty power upon the face of the earth?

35 Yea, and have they not said also that he should bring to pass the resurrection of the dead, and that he, himself, should be oppressed and afflicted?

Mosiah 13:7-35

The king and priests realized they could do nothing to prevent Abinadi from delivering his message.  Abinadi emphasizes that point, telling them he will finish the message he was commanded to give them.  He reminded them that they were surprised to know he knew their sins.  Similar words were spoken by Solomon.  “Correction is grievous unto him that forsaketh the way: and he that hateth reproof shall die” (Proverbs 15:10).  “[M]y words fill you with wonder and amazement, and with anger.  But I finish my message.”  Jacob also used similar words.  “O, my beloved brethren, give ear to my words.  Remember the greatness of the Holy One of Israel.  Do not say that I have spoken hard things against you; for if ye do, ye will revile against the truth; for I have spoken the words of your Maker.  I know that the words of truth are hard against all uncleanness; but the righteous fear them not, for they love the truth and are not shaken” (2 Nephi 9:40).

After he finished his message, Abinadi said, whatever happens to him will happen; however, whatever they do to him, will be “a shadow of things which are to come.” 

Having reminded them of the first commandment, he told them that they not taught God’s commandments, but they have taught iniquity. 

He then recites each commandment to the priests.

Having recited the Ten Commandments, he asks the priests if they have taught them to keep these commandments.  He answered his question by telling them they had not.  Had they taught correct principles, he would not have been sent by the Lord to warn them of their evil.

The priests had taught that salvation was obtained through the Law of Moses.  He corrected that false teaching.  They kept the Law until God Himself makes an atonement for the sins of all people.  Nephi taught the same concept. “And, notwithstanding we believe in Christ, we keep the law of Moses, and look forward with steadfastness unto Christ, until the law shall be fulfilled” (2 Nephi 25:24).  At that time, the Law will have been fulfilled.

Christ commanded the Nephites:

“And ye shall offer up unto me no more the shedding of blood; yea, your sacrifices and your burnt offerings shall be done away, for I will accept none of your sacrifices and your burnt offerings.

“And ye shall offer for a sacrifice unto me a broken heart and a contrite spirit.  And whoso cometh unto me with a broken heart and a contrite spirit, him will I baptize with fire and with the Holy Ghost, even as the Lamanites, because of their faith in me at the time of their conversion, were baptized with fire and with the Holy Ghost, and they knew it not” (3 Nephi 9:19-20).

“Behold, I say unto you that the law is fulfilled that was given unto Moses.

“Behold, I am he that gave the law, and I am he who covenanted with my people Israel; therefore, the law in me is fulfilled, for I have come to fulfil the law; therefore it hath an end” (3 Nephi 15:4-5).

Paul taught the importance of Christ’s atonement to salvation.  “Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified [GR vindicated, approved, guiltless]” (Galatians 2:16). “I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain” (Galatians 2:21).

The reason the Lord gave the Jews the Law of Moses was because of their quickness to do evil.  Because of this they were given a “very strict law.”  King Benjamin would explain the reason for the Law of Moses.

“Yet the Lord God saw that his people were a stiffnecked people, and he appointed unto them a law, even the ^claw of Moses.

“And many signs, and wonders, and types, and shadows showed he unto them, concerning his coming; and also holy prophets spake unto them concerning his coming; and yet they hardened their hearts, and understood not that the ^claw of Moses availeth nothing except it were through the atonement of his blood” (Mosiah 3:14-15).

Their quickness to commit sin was a problem General Moroni faced when defending the Nephites.  It was such a problem, Mormon would write, “Thus we see how quick the children of men do forget the Lord their God, yea, how quick to do iniquity, and to be led away by the evil one” (Alma 46:8).

Because the Israelites were quick to do evil, a “Law of performances and of ordinances” that needs to be followed daily was given to them.  “Benjamin emphasizes the importance of daily religious observance, not just once a week or on special occasions. Abinadi also emphasized daily observance of the law of Moses (see Mosiah 13:30), which may be reminiscent of the daily sacrifices offered in the temple in Jerusalem.”[1]

But all of these were types of Christ and the time He comes. “As with the Old Testament, the Book of Mormon is filled with types and shadows. Moreover, Book of Mormon prophets make conscious and overt reference to them—especially Abinadi in teaching that all the performances and ordinances of the law of Moses ‘were types of things to come’ (Mosiah 13:31).”[2]

Did Israel understand the purpose of the Law?  No.  This was because of their wickedness.  They did not understand only through God comes redemption.

“[W]e must frequently remind ourselves that the law of Moses has never been easy to understand completely. Various branches of Judaism, ancient and modern, in the center at Jerusalem and abroad in the Jewish Diaspora, have struggled mightily and in good faith, between themselves and even among themselves, to interpret and apply this extensive and detailed body of law. It is true that the priests of Noah misunderstood the law of Moses; but even the people of ancient Jerusalem could be accused of not understanding it very well either (Mosiah 13:32).”[3]

Abinadi reminded them all prophets have prophesied of the coming of the Messiah.  They testified God would come down among us “and take upon him the form of a man.” 

“The point is that although Jesus was born after ‘the manner of the flesh,’ the way all babies are born, his father was not a son of Adam, but the Father of Adam, God. The Book of Mormon reveals other ways in which he was distinct. Abinadi taught that ‘God himself should come down among the children of men, and take upon him the form of a man, and go forth in mighty power upon the face of the earth’ (Mosiah 13:34). Note that Abinadi did not say that he would be a man but rather he would have the form of a man.”[4]

In addition to the atonement, he would bring forth the resurrection of the dead and that He would “be oppressed and afflicted.”

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[1] King Benjamin's Speech – Appendix: Complete Text of Benjamin's Speech with Notes and Comments, Maxwell Institute

[2] "To Come Forth in Due Time" – Introduction, Maxwell Institute.

[3] The Legal Cases in the Book of Mormon – Queries and Prospects, Maxwell Institute.

[4] The Mortal Ministry of the Savior as Understood by the Book of Mormon Prophets, Richard D. Draper, Maxwell Institute.

Mosiah 13:1-6

Chapter 13

Abinadi is protected by divine power—He teaches the Ten Commandments—Salvation does not come by the law of Moses alone—God himself shall make an atonement and redeem his people. About 148 B.C.

1 AND now when the king had heard these words, he said unto his priests: Away with this fellow, and slay him; for what have we to do with him, for he is mad.

2 And they stood forth and attempted to lay their hands on him; but he withstood them, and said unto them:

3 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; neither have I told you that which ye requested that I should tell; therefore, God will not suffer that I shall be destroyed at this time.

4 But I must fulfil the commandments wherewith God has commanded me; and because I have told you the truth ye are angry with me.  And again, because I have spoken the word of God ye have judged me that I am mad.

5 Now it came to pass after Abinadi had spoken these words that the people of king Noah durst not lay their hands on him, for the Spirit of the Lord was upon him; and his face shone with exceeding luster, even as Moses' did while in the mount of Sinai, while speaking with the Lord.

6 And he spake with power and authority from God; and he continued his words, saying:

Mosiah 13:1-6

Not surprisingly, the king and his priests were not pleased with Abinadi’s response.  Noah was so angry he told his priests to kill Abinadi as he is crazy.  They priests attempted to seize Abinadi, but they were unsuccessful.

It is not surprising the wicked king and priests were angered by Abinadi’s words.  The Jews became angered with the Savior over His words.  “There was a division therefore again among the Jews for these sayings. And many of them said, He hath a devil, and is mad; why hear ye him?” (John 10:19-20).

Noah and his priests would have fit in well with Laman and Lemuel.

“And now it came to pass that after I, Nephi, had made an end of speaking to my brethren, behold they said unto me: Thou hast declared unto us hard things, more than we are able to bear.

“And it came to pass that I said unto them that I knew that I had spoken hard things against the wicked, according to the truth; and the righteous have I justified, and testified that they should be lifted up at the last day; wherefore, the guilty taketh the truth to be hard, for it cutteth them to the very center.

“And now my brethren, if ye were righteous and were willing to hearken to the truth, and give heed unto it, that ye might walk uprightly before God, then ye would not murmur because of the truth, and say: Thou speakest hard things against us” (1 Nephi 16:1-3).

God was protecting Abinadi.  He would not allow Noah and his priests to touch Abinadi until he had finished his message.  There was no way they could kill Abinadi at that time.  This was similar to protection the Lord gave Nephi.

“And now it came to pass that when I had spoken these words they were angry with me, and were desirous to throw me into the depths of the sea; and as they came forth to lay their hands upon me I spake unto them, saying: In the name of the Almighty God, I command you that ye touch me not, for I am filled with the power of God, even unto the consuming of my flesh; and whoso shall lay his hands upon me shall wither even as a dried reed; and he shall be as naught before the power of God, for God shall smite him” (1 Nephi 17:48).

Abinadi’s command from the Lord was to call these people to repentance.  It is because Abinadi fulfilled the commandments of the Lord they are upset with him and think he’s crazy.

Noah and the priests realized they could do nothing to Abinadi as the Spirit was upon him.  The sign he was full of the Spirit was the fact “his face shone with exceeding luster even as Moses did…”

“And it came to pass, when Moses came down from mount Sinai with the two tables of testimony in Moses' hand, when he came down from the mount, that Moses wist [OR knew] not that the skin of his face shone while he talked with him…

And when Aaron and all the children of Israel saw Moses, behold, the skin of his face shone; and they were afraid to come nigh him.

And the children of Israel saw the face of Moses, that the skin of Moses' face shone: and Moses put the vail upon his face again, until he went in to speak with him” (Exodus 34:29-30, 35).

“An additional irony in the story of Abinadi, and one that seems to me to be intentional, is that as a reluctant spokesman for God, at times seemingly limited in judgment, Abinadi's preaching, as far as the record tells us, converts only one person to the gospel. Yet that one person, Alma, turns out to be a man of great intellect and wisdom who is instrumental in turning the tide of Nephite history. Thus, in the hands of God, Abinadi fulfills his divinely appointed mission and at the apex of his prophetic calling is transformed: ‘his face [shines] with exceeding luster, even as Moses’ did while in the mount of Sinai’ (Mosiah 13:5), and he preaches the gospel with power and clarity, revealing that even in chains he is more powerful than the king and all of his priests.”[1]

Abinadi continues to speak with power and authority.

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[1] Irony in the Book of Mormon, Robert A. Rees, Maxwell Institute.

Mosiah 12:25-37

25 And now Abinadi said unto them: Are you priests, and pretend to teach this people, and to understand the spirit of prophesying, and yet desire to know of me what these things mean?

26 I say unto you, wo be unto you for perverting the ways of the Lord!  For if ye understand these things ye have not taught them; therefore, ye have perverted the ways of the Lord.

27 Ye have not applied your hearts to understanding; therefore, ye have not been wise.  Therefore, what teach ye this people?

28 And they said: We teach the law of Moses.

29 And again he said unto them: If ye teach the law of Moses why do ye not keep it?  Why do ye set your hearts upon riches?  Why do ye commit whoredoms and spend your strength with harlots, yea, and cause this people to commit sin, that the Lord has cause to send me to prophesy against this people, yea, even a great evil against this people?

30 Know ye not that I speak the truth?  Yea, ye know that I speak the truth; and you ought to tremble before God.

31 And it shall come to pass that ye shall be smitten for your iniquities, for ye have said that ye teach the law of Moses.  And what know ye concerning the law of Moses?  Doth salvation come by the law of Moses?  What say ye?

32 And they answered and said that salvation did come by the law of Moses.

33 But now Abinadi said unto them: I know if ye keep the commandments of God ye shall be saved; yea, if ye keep the commandments which the Lord delivered unto Moses in the mount of Sinai, saying:

34 I am the Lord thy God, who hath brought thee out of the land of Egypt, out of the house of bondage.

35 Thou shalt have no other God before me.

36 Thou shalt not make unto thee any graven image, or any likeness of any thing in heaven above, or things which are in the earth beneath.

37 Now Abinadi said unto them, Have ye done all this?  I say unto you, Nay, ye have not.  And have ye taught this people that they should do all these things?  I say unto you, Nay, ye have not.

Mosiah 12:25-37

Abinadi is standing before the priests of Noah.  They have been given the authority to question him.  They decided they would try to trip him up in his answers.  They’ve asked him the meaning of Isaiah 52:7-10.  Abinadi responded to the priests.

You claim to be priests, you pretend to teach the people, and you don’t know what this means?  Instead of teaching the people, they pervert the ways of the Lord.  “For if ye understand these things ye have not taught them; therefore, ye have perverted the ways of the Lord.”

Abinadi then asks the priests, “[W]hat teach ye this people?”  Why, the priests replied, we teach them the Law of Moses!

“Although he had become lax in his commitment to follow the law of Moses as the law was understood by Abinadi, as it had been taught by the prophets Nephi and Jacob, and as dictated by any sensible understanding, Noah and his priests still purported to teach and presumably abide by the law of Moses (Mosiah 12:28), at least as they understood it. One must wonder, at the outset, how much of the Torah Noah and his priests had in written form.”[1]

If that were true, Abinadi asks, why don’t you keep the Law?  You lust after riches and women and cause the people to commit sin.  In fact, things are so bad, I was sent by the Lord to call you and this people to repentance!

Then, Abinadi lets them know he knows what’s in their hearts.  “Yea, ye know that I speak the truth.”  They will suffer for their sins. 

The priests claim to have taught the Law of Moses, yet he questions what they know about the Law of Moses.  He asks, “Doth salvation come by the law of Moses?”  The priests answer it does.

Book of Mormon prophets made it clear to the people how salvation came to the people.  No doubt Abinadi knew the answer, but they didn’t have access to the words of King Benjamin.  “And many signs, and wonders, and types, and shadows showed he unto [His people], concerning his coming; and also holy prophets spake unto them concerning his coming; and yet they hardened their hearts, and understood not that the ^claw of Moses availeth nothing except it were through the atonement of his blood” (Mosiah 3:15).

We also learn that the Lamanites converted by the sons of Mosiah, understood the purpose of the Law of Moses. “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 25:16).

Abinadi responded if they keep the commandments of God, they would be saved.  He quoted the words the Lord spoke to Moses.

“I am the Lord thy God, who hath brought thee out of the land of Egypt, out of the house of bondage.

“Thou shalt have no other God before me.

“Thou shalt not make unto thee any graven image, or any likeness of any thing in heaven above, or things which are in the earth beneath” (Mosiah 12:34-36).

Then he challenges the priests.  Have you done this?  Have you taught the people all these things?  Abinadi answers for them, “Nay, he have not.”

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[1] The Trial of Abinadi, Maxwell Institute, accessed September 26, 2014.