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 Mosiah
16:11 And now, it came to pass that after Abinadi had spoken these words he stretched forth his hand and said: The time shall come when all shall see the salvation of the Lord; when every nation, kindred, tongue, and people shall see eye to eye and shall confess before God that his judgments are just. The textual
base for this part of Abinadi's discourse is: "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
15:29). From this verse he extracts the "see eye to eye" and then describes what they will be
seeing. Of course what they see is the resurrected Lord who is the embodiment of salvation. The Lord who brings
Zion is the Lord who will have brought salvation. This Lord may sit in judgement precisely because such judgement
flows from the salvation he has wrought.Mosiah
16:22 And then shall the wicked be cast out, and they shall have cause to howl, and weep, and wail, and gnash their teeth; and this because they would not hearken unto the voice of the Lord; therefore the Lord redeemeth them not. The emphasis
on this part of the verse is the result of judgement. In this case, the state of the wicked who "weep, and
wail, and gnash their teeth." Why do the wicked suffer this punishment? It is because "they would not
hearken unto the voice of the Lord; therefore the Lord redeemeth them not." In the context of Abinadi's argument,
this conclusion is inevitable. Those who are not redeemed are those who choose not to listen to the gospel of the
atoning Messiah. Those who are not redeemed, who shall weep, and wail, and gnash their teeth, are the priests of
Noah who have denied this atoning Messiah.Mosiah
16:33 For they are carnal and devilish, and the devil has power over them; yea, even that old serpent that did beguile our first parents, which was the cause of their fall; which was the cause of all mankind becoming carnal, sensual, devilish, knowing evil from good, subjecting themselves to the devil. Those who knowingly
reject the atoning Messiah (the priests of Noah) are "carnal and devilish." While we do not know if Abinadi
has specifically accused the priests of succumbing to the temptations of the flesh, certainly Mormon characterized
them that way (see Mosiah 11, especially verse 14). If there was no prior accusation on Abinadi's part, he is probably
reciting a sentiment that was common among whatever part of the population did not embrace Noah's reforms.As Abinadi builds to his climax, he reinforces the mission of Christ from yet another angle. Since the issue at hand is the requirement that even the law of Moses recognize this atoning Messiah, Abinadi begins with another point of agreement between himself and the priests, the Fall of Adam and Eve. As part of the text on the brass plates, this must be something that the priests believe and teach. What Abinadi points out is not the Fall from the grace of God, but the Fall from innocence before God. His emphasis is state of sin into which Adam and all mankind fell. First, Abinadi emphasizes that Adam and the family of man now knew good from evil. This is essential, as Abinadi has already stressed the salvation of innocents (Mosiah 15:24-25). It is in a state of knowledge that Adam and mankind have fallen. Because they are under the sway of sin, they are also under the influence of Satan. Mosiah
16:44 Thus all mankind were lost; and behold, they would have been endlessly lost were it not that God redeemed his people from their lost and fallen state. The Fall created
a situation which formed a gulf between God and his people. With the advantage of having Nephi's writings on the
small plates we can better understand the reason for this great gulf: "But behold, I say unto you, the kingdom
of God is not filthy, and there cannot any unclean thing enter into the kingdom of God…" (1 Ne. 15:34)The Fall of mankind sets in motion a situation which required a resolution. If something were not done, mankind would be irretrievably lost. Once they had sinned, they would be forever cut off from God. God would send his children to this earth, and they would unavoidably be lost and become subject to the devil. Of course this is inconceivable, and there must have been a plan to redeem mankind from the beginning. Indeed, Christ as the lamb slain from the foundation of the world (Rev. 13:8) is the sacrifice who removes the sin from all the world and allows the reconciliation. It is in symbolic enacting of this event that the performances of the law of Moses become a type of this Christ to is to come, this atoning Messiah (see Abinadi's argument that the law is a type for Christ, Mosiah 13:10). Mosiah
16:55 But remember that he that persists in his own carnal nature, and goes on in the ways of sin and rebellion against God, remaineth in his fallen state and the devil hath all power over him. Therefore, he is as though there was no redemption made, being an enemy to God; and also is the devil an enemy to God. Even though
Christ is an essential part of the plan of salvation, his atonement is effective only for a certain portion of
mankind. Specifically excluded is "he that persists in his own carnal nature, and goes on in the ways of sin
and rebellion against God…" in other words, the priests of Noah.Mosiah
16:66 And now if Christ had not come into the world, speaking of things to come as though they had already come, there could have been no redemption. Textual:
A legitimate criticism that might be leveled against the text of the Book of Mormon is that Abinadi speaks as if
Christ had already come, when his birth lies in Abinadi's future. Here Abinadi explains that he is "speaking
of things to come as though they had already come." He does this both because of his intimate knowledge of
the prophecies makes the event seem real and accomplished, as well as that his argument requires the accomplishment
of the atonement. The situations that Abinadi explains require the completion of the atonement, and so he speaks
of it as completed because that is how these situations will come to pass - and because the God-promise of the
future accomplishment is sufficient to supply the benefits in Abinadi's present. Neither Abinadi nor any man on
earth had to wait for the accomplishment of the atonement to be able to repent. The very promise was sufficient
to extend its benefits prior to its physical accomplishment.Mosiah
16:77 And if Christ had not risen from the dead, or have broken the bands of death that the grave should have no victory, and that death should have no sting, there could have been no resurrection. Mosiah 16:8 8 But there is a resurrection, therefore the grave hath no victory, and the sting of death is swallowed up in Christ. These two verses
should be read together. They form an opposed pair, with the first first declaring the situation had there been
no atonement, and the second declaring those consequences void because there is an atonement. The return to the
theme of the resurrection is a return to a thematic element in Isaiah.Mosiah
16:99 He is the light and the life of the world; yea, a light that is endless, that can never be darkened; yea, and also a life which is endless, that there can be no more death. The resurrection
from death is absolute. In this Christ there is "a life which is endless, that there can be no more death."
The mission of the atoning Messiah is required, but only required once.Mosiah
16:1010 Even this mortal shall put on immortality, and this corruption shall put on incorruption, and shall be brought to stand before the bar of God, to be judged of him according to their works whether they be good or whether they be evil— The next possible
issue that Abinadi must make clear is the distinction between resurrection and salvation. Resurrection is a gift
given to all. For all has Christ broken the bands of death. The condemnation of the priests does not come in the
denial of a resurrection, but of the quality of that resurrection - in terms of a resurrection of the righteous
or the wicked.Translation: This text is clearly dependent upon 1 Cor. 15:53-54: 53 For this corruptible must put on incorruption, and this mortal must put on immortality. 54 So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. How is it that Abinadi should be citing Paul? Clearly Abinadi is not citing Paul - the text owes the similarity to the similarity of concepts that become couched in Paul's language because Joseph Smith was familiar with Paul. We have seen this in other places in the translation, where Joseph's familiarity with the New Testament produces text that is reminiscent of the New Testament while the Book of Mormon time period clearly precedes the New Testament. Mosiah
16:1111 If they be good, to the resurrection of endless life and happiness; and if they be evil, to the resurrection of endless damnation, being delivered up to the devil, who hath subjected them, which is damnation— There are two
resurrections, one to "endless life and happiness: and the other to "endless damnation." Those who
receive this latter condemnation are identified in the next passage.Mosiah
16:1212 Having gone according to their own carnal wills and desires; having never called upon the Lord while the arms of mercy were extended towards them; for the arms of mercy were extended towards them, and they would not; they being warned of their iniquities and yet they would not depart from them; and they were commanded to repent and yet they would not repent. Those who will
be subjected to endless damnation are those who are carnal, and who have "never called upon the Lord."
To make sure there is no mistake, Abinadi makes it clear that these are people who have had the opportunity to
accept the redeeming Messiah, but have chosen not to.Mosiah
16:1313 And now, ought ye not to tremble and repent of your sins, and remember that only in and through Christ ye can be saved? Abinadi repeats
again his question; "ought ye not to tremble and repent of your sins…?" As with the previous parts of
the discourse, this discussion of the fate of the wicked is aimed directly at the priests themselves. Their particular
sin is emphasized in the way that Abinadi gives them to avoid this fate: "… remember that only in and through
Christ ye can be saved…."It is important to remember that while the entire discourse is directly damning the priests, it does so while holding out the option of repentance. Indeed, the major event that comes from this discourse before the priests is precisely a repentant priest, Alma. Mosiah
16:1414 Therefore, if ye teach the law of Moses, also teach that it is a shadow of those things which are to come— Mosiah 16:15 15 Teach them that redemption cometh through Christ the Lord, who is the very Eternal Father. Amen. The end of the
discourse returns to the beginning. If the priests of Noah are to truly teach of the law of Moses, they must also
teach of the atoning Messiah, "Christ the Lord, who is the very Eternal Father." This last emphasis on
the Eternal Father reprises another of Abinadi's arguments, that the atoning Messiah is "God himself [who]
shall come down among the children of men, and shall redeem his people." (Mosiah 15:1)Textual: This concludes Abinadi's discourse. Mormon created a break at this place because he is finished citing Abinadi, and now returns to narrative. |
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| by Brant Gardner. Copyright 1999 |
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