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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.
Mosiah 13:34 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? Mosiah 13:35 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?
Isaiah 53:1-12
Mosiah 15:1 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. Abinadi enters Isaiah as a proof text, but the message is that "God himself" will come down and effect the atonement. While most LDS commentaries remain relatively silent on the phrase "God himself," that is nevertheless the driving point behind Abinadi's entire argument (Reynolds and Sjodahl comment directly, but simply reiterate the statement without explanation. Most commentators, save their discussion for the Father/Son text coming in verse 2). This returns very specifically to his counter-attack on the priests of Noah, where he specifically discusses the commandment to have no other gods (see Mosiah 12:35-37, with commentary). The situation that Abinadi faces is a priesthood that denies the atoning Messiah. They claim to believe in the law of Moses. What Abinadi is doing is using that law against them, and turning their presumptions back on them. Where they presume that they have no other gods, Abinadi is showing them that they have essentially created a new god because they deny the revealed traits of the God of Moses. For latter day readers, this and the next verses pose some theological confusion because of Abinadi's connection between Jesus and God. There are three points to remember; 1) this is an ancient text and may not have the full understanding of the godhead that has been revealed in the last days, 2) Abinadi's conception of the God of Moses is Jehovah, and understanding that Jehovah is a premortal Christ confirms that Abinadi is absolutely accurate in his descriptions, and 3) the argument linking the atoning Messiah to God is absolutely essential to the point he is making with the priests of Noah. Textual: It is popular to term Abinadi's comments on Isaiah 53 as a commentary. It really is not. Abinadi paraphrases and expands Isaiah. He uses the Isaiah text as his base, and touches that base more than Nephi and Jacob did when they used Isaiah, but nevertheless is gives his interpretation more than a specific commentary on the verses of Isaiah. In other words, Abinadi uses Isaiah to further Abinadi's arguments - he does not explain Isaiah so that it may be understood.
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— Mosiah 15:3 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— Mosiah 15:4 4 And they are one God, yea, the very Eternal Father of heaven and of earth.
Abinadi uses the Son of God as a title, and in so doing, also uses Father as a title. With both of those functions removed from strict biology and functioning in the symbolic realm, he can reassign symbolic attributes. What is interesting is that the atoning Messiah becomes the Father because he is begotten of God, a definition we would typically apply to the reason for becoming the Son. Of course we understand God the Father as the literal parent of Jesus, but Abinadi's argument is different. He is using Jehovah (premortal Jesus) as the Father, and Jesus (the mortal) as the Son. Thus his distinction is based on the realm of operation more than the biology. Father is in heaven, son is on earth. Modern Context: Daniel Ludlow provides the following explanation of how this verse may be understood in the light of our modern understanding of the nature of the godhead: "Jesus Christ is referred to several times in the Book of Mormon as both the Father and the Son. (Mosiah 15:1-4; Ether 3:14.) The question might well be asked: In what way (or in what sense) is Jesus Christ both the "Father" and the "Son"? The words Father and Son are titles rather than names; thus they may be used to refer to more than one person. The term Father may rightfully be used to refer to Jesus Christ in the following areas:
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.
Abinadi's addition to Isaiah is that the atoning Messiah will not yield to temptation. This conception of the innocent Messiah may also be behind the translation we saw for Isaiah 53: 9 where the Book of Mormon stresses that the servant has done no evil, where the KJV has no "violence" (see the commentary on that verse).
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. Mosiah 15:7 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.
At this point Abinadi summarizes the trial and crucifixion of the Savior. The element of dying is included in Isaiah (see Isaiah 53: 8-9/Mosiah 14:8-9) but the very specific element of crucifixion depends upon Nephite prophets (we have it explicitly in 1 Ne. 1913, 2 Ne. 6:9, 10:3, 25:13 - sources that predate Abinadi and to which he must have had some access, even if only the idea as recorded on the large plates rather than the small). A phrase that deserves some notice is "the will of the Son being swallowed up in the will of the Father." This is easy to see through our modern terminologies which separate the Father and the Son, thus the Son submitting to the Father would be natural. However, in Abinadi's usage the personage is the same, and the context is different. For Abinadi, this is a symbolic sense, where the flesh submits to the will of spirit.
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— Mosiah 15:9 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.
Isaiah briefly mentions the atoning Messiah as an intercessor for transgressors (Isaiah 53:12). Abinadi clarifies that text by explicitly describing Christ's position as the judge, "standing betwixt [the children of men] and justice…" Textual: While this exposition makes sense in Abinadi's explanation, it does not follow the order of verses in Isaiah. This explanation expands Isaiah 53:12, and the following verse expands on Isaiah 53:10. This expansion without dedicated order merely highlights the nature of Abinadi's discourse. The intent is not a commentary as much as a restatement. Abinadi artfully uses the phrases in Isaiah as a touchstone for the message he is delivering. This is not commentary on Isaiah, but commentary on the priests of Noah, using Isaiah as a base text.
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?
Poetic: It is possible that Abinadi is obliquely relating the sowing of seed to publishing peace. He will end this part of the discourse with a return to the question he was asked. By the time he returns, the seed and the publishing have become the same thing. Perhaps in Abinadi's language there is some underlying word play that relates seeds to publishing. The concepts of creation through broadcasting are sufficiently similar, particular to an agricultural people.
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.
In the current imagery the distributors of the gospel that allows people to become the "seed" or children of the Father are the prophets. Abinadi has declared that the prophets have declared this atoning Messiah (see Mosiah 13:33-35). They declare this gospel so that the people are prepared for the mortal mission of the Messiah, they become the fallow ground for growing this seed of God. The conclusion they are "heirs of the kingdom of God" depends upon the Father/child relationship that he implies. They are heirs because they are children of their Father, and inheritance is the right of children.
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 15:15 15 And O how beautiful upon the mountains were their feet! Mosiah 15:16 16 And again, how beautiful upon the mountains are the feet of those that are still publishing peace! Mosiah 15:17 17 And again, how beautiful upon the mountains are the feet of those who shall hereafter publish peace, yea, from this time henceforth and forever!
Mosiah 12:21-24 (Isaiah 52:7-10) 21 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; Abinadi's connection between his discourse and this verse rests upon the idea that the "feet" represents a person (using the idea of a part representing the whole); that Isaiah's trilogy of publishing peace, good tidings and salvation are all terms for the same thing, and that this peace/good tidings/salvation is the atonement through the Messiah who is to come. It is particularly important that he makes sure that he cites the end of Isaiah 52:7 (Mosiah 12:21) which is "Thy God reigneth." Since Abinadi's point as been that God himself should come down to provide the atonement for man, he interprets Isaiah's declaration as directly referring to this Messiah. For Abinadi, this is a direct declaration of the Messiah as God, and the triumph of this God/atoning Messiah. It is precisely the point he wants to make to counter the priests. Not only do they not keep the law of Moses because they do not teach of the coming atoning Messiah, but they do not even understand the verses they have cited, for they declare that atoning Messiah directly! While we can read "Thy God reigneth" as God the Father, that would weaken the whole of Abinadi's discourse and logic. All of his rhetorical direction has led to this point where he can add his prophetic declaration to Isaiah's, and declare the atoning Messiah as God himself (see Mosiah 15:1, with comments).
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.
Doctrinal: Abinadi now discusses the nature of the resurrection. First, he uses the resurrection of the Messiah as the grounding point for the resurrection of all of humanity. Isaiah's text allows only for the resurrection of the Messiah, so Abinadi is relying here on other revelations, most likely to Lehi, Nephi, and Jacob. He also presumes that the priests of Abinadi understand that the resurrection is for all, and not just the Messiah, as he continues with his argument without proving that particular point. While resurrection is for all, it nevertheless has a component in it that divides the righteous from the unrighteous. While both share in the act of the resurrection, the nature of the resurrection (most likely implying the following judgement without so stating) differentiates between the righteous and the unrighteous. The first resurrection is for the righteous and the second resurrection for the unrighteous.
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. Mosiah 15:23 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. Mosiah 15:25 25 And little children also have eternal life.
In these two verses Abinadi sets us unbelievers who will be saved with the righteous - those who didn't know, or little children, who by implication are incapable of knowing (we modern readers may imply that they were younger than the age of accountability, but I suspect that Abinadi's emphasis is on their real inability to grasp the concepts rather than simply accountability).
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.
Abinadi began his discourse by noting: " Mosiah 12:37 …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." Now he declares that the unrighteous are they: "that have known the commandments of God, and would not keep them." This is very pointed directed at the very priests who are attempting to accuse Abinadi of the very same thing.
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.
Mosiah 15:28 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. Mosiah 15:29 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. Mosiah 15:30 30 Break forth into joy, sing together, ye waste places of Jerusalem; for the Lord hath comforted his people, he hath redeemed Jerusalem. Mosiah 15:31 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. Rhetorical: To this point Abinadi still had not answered the implicit questions of the final three verses of Isaiah 52 that were posed to him as a question. He is now prepared to answer that part. With the salvation of mankind as the backdrop, Abinadi interprets the joy of Zion as the salvation that has come through the atoning Messiah. He sets this interpretation up in verse 28, and them simply repeats the verses. In his context, they now become self-evident. Abinadi will not deal with most of these verses directly, but does extract the phrase "see eye to eye" from verse 29 to form the basis of his concluding declaration which comes in our chapter 16.
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| by Brant Gardner. Copyright 1999 |
Mosiah
15:1
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