Note: Marion G Romny calls this the most descriptive description of the baptismal covenant anywhere in the scriptures

Mosiah 18:8
And it came to pass that he said unto them: Behold, here are the waters of Mormon (for thus were they called) and now, as ye are desirous to come into the fold of God, and to be called his people, and are willing to bear one another's burdens, that they may be light;

Note: It is interesting how descriptively Mormon describes this place

Mosiah 18:30
And now it came to pass that all this was done in Mormon, yea, by the waters of Mormon, in the forest that was near the waters of Mormon; yea, the place of Mormon, the waters of Mormon, the forest of Mormon, how beautiful are they to the eyes of them who there came to the knowledge of their Redeemer; yea, and how blessed are they, for they shall sing to his praise forever.

Note: Abinadi is prophesying that the descendants of the priests will kill other righteous individuals by fire. The fulfillment of this prophecy is contained in Alma 25. The priests of Noah kidnap and later marry some 24 Lamanite women which they found while in the wilderness (Mosiah 20:3-5). The descendants of these priests became Lamanites and fought in many battles with the Nephites: ‘…in the which they were driven and slain. 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; 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— …And he said unto the priests of Noah that their seed should cause many to be put to death, in the like manner as he was, and that they should be scattered abroad and slain, even as a sheep having no shepherd is driven and slain by wild beasts; and now behold, these words were verified, for they were driven by the Lamanites, and they were hunted, and they were smitten.’ (Alma 25:3-5,12).

Mosiah 17:15
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.

Note: “We generally say that Abinadi was burned at the stake- and that may be true, although technically it might not be the whole story. The scripture does not say he was ‘burned at the stake’; it says he ‘suffered death by fire’ (Mosiah 17:20). A statement in Mosiah 17:13 catches our attention: ‘And it came to pass that they took him and bound him, and scourged his skin with faggots, yea, even unto death.’ Three 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, flail, or beat. The third term is faggots: ‘He was scourged with faggots, yea, even unto death.’ A faggot is a bundle of sticks or twigs, used for fuel. This passage seems to say that Abinadi's tormentors took burning torches and poked him with these, burning his skin until he died. And then, says the record, ‘He fell, having suffered death by fire; . . . having sealed the truth of his words by his death’ (Mosiah 17:20).” (Book of Mormon Symposium Series, edited by PR Cheesman, MS Nyman, and CD Tate, Jr., 1988, p. 102) Hugh Nibley “How do you scourge the skin with faggots, and what's the difference between scourge and scorch? They're the same word, the same word exactly. Scourge, scorch, scotch, score-it means to damage the skin of someone. Our word scratch is the same thing. And you have the very same thing in Semitic languages. Harash is the Hebrew word for scratch and for to plow. Harataha is the Arabic word for ‘mar the surface, engrave, make a mark on something, or plow the ground.’ They all have that same word that means ‘to scorch, to scourge, to scratch.’ When his skin started to curl up, in other words, he said this. It's interesting. The faggots are burning brands. They burn, and we think of scourging as with a scourge, as ‘to scourge with a whip.’ But they're the same word exactly. They scourged him and scorched him-in other words, he was being fried. It's not a comfortable way to die, either.” (Teachings of the Book of Mormon, Lecture 36, p. 109)

Mosiah 17:13
And it came to pass that they took him and bound him, and scourged his skin with faggots, yea, even unto death.

Note: The analogy between Christ and Abinadi continues. Noah’s priests were the most adamant that Abinadi be killed. The chief priests among the Jews were the most adamant that Christ be crucified, for Pilate knew that for envy they had delivered him (Matt 27:18). The argument in both cases was that they had rebelled against the supreme authority of the day. Noah’s priests recount, He has reviled the king. The Jewish chief priests recount, this man…maketh himself a king and speaketh against Caesar (Jn 19:12). The priests in both instances seem to think that they will not be held responsible for the death of the men in question. Certainly, Noah and Pilate both felt the burden of responsibility for passing the death sentence. That Noah’s priests and the chief priests will be held responsible for their actions is without doubt. As Abinadi prophesied, God executeth vengeance upon those that destroy his people (v. 19).

Mosiah 17:12
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.

Note: Here, we get a better glimpse into the cowardice of Noah’s soul. Unlike Alma, he was unable of doing what was right because he was concerned about what the people and priests thought. The similarity between him and Pilate is striking: ‘Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him… The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God. When Pilate therefore heard that saying, he was the more afraid… And from thenceforth Pilate sought to release him: but the Jews cried out, saying, If thou let this man go, thou art not Caesar’s friend: whosoever maketh himself a king speaketh against Caesar.’ (Jn 19:4-12) ‘When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person: see ye to it.’ (Matt 27:24) One could argue that Pilate made a greater effort than did Noah at releasing his righteous prisoner. Both, however, failed under the peer pressure of their political position.

Mosiah 17:11
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.

Note: “To prove to his people that Abinadi was wrong, King Noah contrived a stratagem. He thought if he offered Abinadi an excuse or a pretext whereby Abinadi could escape punishment for the crime of which the prophet had been declared guilty, and if he made it so tempting that Abinadi would accept it, he would then be relieved of all liability as to Abinadi's death. Recant what you have said, or die. The choice was left to the prophet. ‘I will not recall the words which I have spoken…for they are true, and if ye slay me ye will shed innocent blood, and this shall stand against you at the last day.’ “The king became faint. He had been eager to accept a trumped-up apology from Abinadi, which did not come. At length King Noah grew worried. He was about to release Abinadi ‘for he feared his word’ and also, he feared ‘the judgments of God would come upon him.’” (Reynolds and Sjodahl, Commentary on the Book of Mormon, vol. 2, pp. 189-190) Spencer W. Kimball “Into the pattern of martyrdom comes the voluntary phase. In every instance the martyr could have saved his life by renouncing his program. Abinadi had been told he would be put to death. But he answered, I will not recall the words which I have spoken . . . for they are true...” (Conference Reports, Apr 1946, p. 47) Elder Cree-L Kofford “In all probability, having been in prison, Abinadi has been brought before the king and his priests in some form of physical restraint to minimize the possibility of escape. He has just heard the supreme authority of the land pronounce the death sentence upon him. Without attempting to impart emotions to Abinadi, consider yourself in that same circumstance. Would there not have been a flood of emotion pour over your body? Would there not have been, if only for a moment, a touch of panic, a desire to flee, a hope that the heavens would open and rescue would come? Now, having placed yourself in that frame of mind, would you not then have seized upon the words ‘unless thou wilt recall all the words which thou has spoken evil concerning me and my people’ as the hoped-for route of escape? Would not most of us have sought to find some manner of taking advantage of that opportunity to avoid the sentence of death? Under circumstances such as that, it would not seem too difficult to clothe in respectability the desire to live by simply considering all of the good which you could continue to do if your life were prolonged, and contemplating how you might ‘recall all the words’ in such an equivocal way as to still leave intact the teachings which you had sought to impart. “Certainly most of us would be susceptible to some form of thinking along those or similar lines. And now, once again, we get a rare glimpse into the heart and mind of Abinadi, for the record states simply: ‘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’ (Mosiah 17:9; emphasis added).” (Heroes from the Book of Mormon, pp. 71-2)

Mosiah 17:10
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.

Note: Noah was so angry with Abinadi that he wanted him put to death (v. 1). At the time of his incarceration, Noah lacked one important thing—a good reason to kill Abinadi. It is likely that the three days of counsel with the priests revolved around what charges they could procure against Abinadi. The first words out of Noah’s foul lips were, we have found an accusation against thee, and thou art worthy of death. One appropriately wonders, what did Abinadi do that was worthy of death? We don’t know that much about Nephite law but we do know that there was no law against a man’s belief (Alma 30:7). Therefore, Noah lacks a legal precedent for killing Abinadi. Accordingly, he comes up with a pretty lame excuse, 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 (v. 8). Does this true statement constitute a capital offense? In which law does it state that God’s condescension is so impossible and offensive that the teacher of such doctrine should be put to death? Here are the first similarities between the trial of Abinadi and the trial of Christ. They were both wrongfully accused, wrongfully condemned, and wrongfully put to death.

Mosiah 17:6
And after three days, having counseled with his priests, he caused that he should again be brought before him.

Note: We owe Alma a great debt of gratitude. Without his diligence, we would not have the teachings of Abinadi. Obviously, Abinadi did not have an opportunity to record his story. This job was to be done by his only convert and pupil, Alma. “To remember and record ‘all the words of Abinadi’ would have required divine assistance. Jesus explained that the Comforter, which is the Holy Ghost, will bring to our remembrance that which has been taught us (John 14:26). “President Wilford Woodruff, one of the greatest scribes and note takers of this dispensation, described his own experience in recalling and recording the words of Joseph Smith: ‘There is one subject I wish to speak upon and that is the keeping of a journal with respect to the dealings of God with us. I have many times thought the Quorum of the Twelve and others considered me rather enthusiastic upon this subject; but when the Prophet Joseph organized the Quorum of the Twelve, he counseled them to keep a history of their lives, and gave his reasons why they should do so. I have had this spirit and calling upon me since I first entered this Church. I made a record from the first sermon I heard, and from that day until now I have kept a daily journal. Whenever I heard Joseph Smith preach, teach, or prophesy, I always felt it my duty to write it; I felt uneasy and could not eat, drink, or sleep until I did write; and my mind has been so exercised upon this subject that when I heard Joseph Smith teach and had no pencil or paper, I would go home and sit down and write the whole sermon, almost word for word and sentence by sentence as it was delivered, and when I had written it it was taken from me, I remembered it no more. This was the gift of God to me.’ (Matthias F. Cowley, Wilford Woodruff: History of His Life and Labors, pp. 476-77; italics added.)” (McConkie and Millet, Doctrinal Commentary on the Book of Mormon, vol. 2, p. 249)

Mosiah 17:4
But he fled from before them and hid himself that they found him not. And he being concealed for many days did write all the words which Abinadi had spoken.

Note: There is no greater testimony than the giving of one’s life for a cause. With the shedding of blood, the testimony is sealed. The martyr gives up all. There is no pretense, no last-minute recanting, no rationalization or apology. In the words of John Taylor, The testators are now dead, and their testament is in force (D&C 135:5). For where a testament is, there must also of necessity be the death of the testator. For a testament is of force after men are dead (Heb 9:16-17). Robert J. Matthews has said: “I can imagine them dancing and cavorting about Abinadi, and hear them shouting, exulting, and gloating over what they were doing. And during it all, Abinadi was pronouncing prophecies of God's vengeance upon them- prophecies that were literally fulfilled. The noise, the din, the stench would be awful! Wickedness and righteousness, life and death, are real, and Abinadi's martyrdom really did happen. It was necessary that it happen so the righteous might be justified and the wicked might be condemned. Sadly, we read that ‘Abinadi was [only] the first [among the Nephites] that suffered death by fire because of his belief in God‘ (Alma 25:11).” (Book of Mormon Symposium Series, edited by PR Cheesman, MS Nyman, and CD Tate, Jr., 1988, p. 103)

Mosiah 17:20
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.

Note: Our first exposure to Alma, the elder, is here in the court of Noah. His first recorded act is to stand up for Abinadi. People often state the trite and worn-out phrase, “stand up for what you believe in.” The statement doesn’t explain how difficult it can be to stand alone; it doesn’t convey how much integrity and intestinal fortitude it takes to stand up against the views of all around you. It is in this uncomfortable position which Alma finds himself. He certainly knows that no one is going to repent or believe in Abinadi’s words. He certainly knows that to stand up for Abinadi could well mean the end of his political career. Imagine! Alma was a politician who did not worry about the political consequences of doing the right thing. He boldly suggested protection for Abinadi. He took an unpopular stand, and almost lost his life for doing so. Alma’s transformation, from wicked priest to convert, is both quick and complete. The integrity of his soul, like that of Paul, was such that he just needed to be pointed in the right direction. Abinadi was the one doing the pointing. “It is with painful but striking irony that before Abinadi faces the flames of a martyr's fire, his prophetic witness kindles the fires of testimony within the heart of another.” (McConkie and Millet, Doctrinal Commentary on the Book of Mormon, vol. 2, p. 249) Joseph B. Wirthlin “The valiant, exemplary life and powerful teachings of Alma the Elder provide us with a wealth of spiritual insight. A careful study of his conversion and subsequent labors as both a spiritual and a temporal leader reveals a number of practical guidelines and concepts that, if applied in our own lives today, can help us live more wisely and productively and, thus, more joyfully. “…As members of the Savior’s church we struggle with the challenges of living in ’a world set on a course which we cannot follow’ (Boyd K. Packer, “The Father and the Family,” Ensign, May 1994, p. 21). While yet a young man, Alma lived and worked in the court of the wicked King Noah as one of the king’s appointed priests (see Mosiah 17:1–2). His life in an evil society presented Alma with many of the same temptations that afflict us today. His position of considerable authority in a corrupt government also confronted him with life-threatening conflicts once he embraced the gospel. Understanding how he turned his back on temptation, overcame sin, and stood fearlessly for righteousness can help us deal with our own challenges as we struggle to choose the right.” (Heroes from the Book of Mormon, pp. 79-80)

Mosiah 17:3
But the king was more wroth, and caused that Alma should be cast out from among them, and sent his servants after him that they might slay him.

Note: “One of the wicked priests of King Noah is a man named Alma, who is a descendant of Nephi. When first introduced in the Book of Mormon, Alma is a young man in the process of being converted by Abinadi. (Mosiah 17:2.) Much of the religious history of the Nephite nation for the next three hundred years is concerned with this man and his descendants. Alma not only begins a religious revival among his own people, but later he is given power by King Mosiah to establish churches throughout all the land of Zarahemla. (See Mosiah 25:19.) “Still later we read that Alma's son (also called Alma) succeeds his father as the religious leader of the people and also becomes the first chief judge over the Nephite nation. Other descendants of Alma the elder who become great religious leaders of the Nephites include his grandson (Helaman); great-grandson (Helaman, the son of Helaman); great-great-grandson (Nephi, the son of Helaman who is the son of Helaman); and great-great-great-grandson (Nephi the second, who is also the chief disciple of the resurrected Jesus Christ). Abinadi may have felt that he had failed as a missionary; so far as the record indicates, his only convert was Alma. However, as mentioned above, the missionary efforts of Abinadi affected the religious life of the Nephites for hundreds of years.” (Daniel Ludlow, A Companion to Your Study of the Book of Mormon, p.187)

Mosiah 17:2
But there was one among them whose name was Alma, he also being a descendant of Nephi. And he was a young man, and he believed the words which Abinadi had spoken, for he knew concerning the iniquity which Abinadi had testified against them; therefore he began to plead with the king that he would not be angry with Abinadi, but suffer that he might depart in peace.

Note: This is the conclusion of Abinadi’s speech. His point is that Noah and his priests are hypocrites because they pretend to teach the people but they have no idea what they are teaching. They have missed the boat with respect to the significance of the Law of Moses. Unfortunately, Noah’s priests are not the only ones who have missed this boat. Millions have similarly misunderstood the symbolism and shadow of the Law of Moses. “But it has been said, ‘There can be no shadow unless there is sunshine.’ And that sunshine is the word of the Lord; the word of Him who is the son of Righteousness, the light of the World.” (Reynolds and Sjodahl, Commentary on the Book of Mormon, vol. 2, p. 182) After this great sermon of Abinadi—having delivered the message he was sent to deliver—he is now prepared to die as the first martyr of the Book of Mormon.

Mosiah 16:14
Therefore, if ye teach the law of Moses, also teach that it is a shadow of those things which are to come—

Note: At first glance, this scripture may seem at variance with another Book of Mormon passage about the resurrection. Alma taught of the resurrection and accompanying restoration as follows: ‘And now behold, is the meaning of the word restoration to take a thing of a natural state and place it in an unnatural state, or to place it in a state opposite to its nature? O, my son, this is not the case; but the meaning of the word restoration is to bring back again evil for evil, or carnal for carnal, or devilish for devilish’ (Alma 41:13). According to this scripture, one might think that corruption could only put on corruption again. However, Abinadi is speaking of the resurrection of the body when the mortal body becomes perfected. Corruption, in this sense, is the natural decay which the human body undergoes after death. This stench and decay will be renewed and perfected at the resurrection. Speaking of the body, Paul taught, this corruptible must put on incorruption, and this mortal must put on immortality (1 Cor 15:53). So Abinadi and Paul are speaking of the perfection of the physical body. On the other hand, Alma is speaking of the restoration of the spirit at the time of the resurrection. He is teaching that the same spirit which doth possess your bodies at the time that ye go out of this life, that same spirit will have power to posses your body in that eternal world (Alma 34:34). Therefore, the righteous will still be righteous at that day, the wicked will still be wicked, and the lukewarm will still be lukewarm, For that which ye do send out shall return unto you again, and be restored; therefore the word restoration more fully condemneth the sinner, and justifieth him not at all (Alma 41:15). Bruce R. McConkie “Corruption is also used to signify the decay and change that will take place after death. Thus David recorded the Lord's promise that he would not suffer his Holy One to see corruption (Ps. 16:10), a promise amply fulfilled in Christ as both Peter (Acts 2:27) and Paul (Acts 13:30-37) testified. “The term is further used with reference to the wicked, depraved, and dissolute acts of those who are steeped in iniquity. ‘He that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting,’ Paul says (Gal. 6:8); and it is by thus sowing to the Spirit that the saints have ‘escaped the corruption that is in the world through lust.’ (2 Pet. 1:4.)” (Mormon Doctrine, p. 163)

Mosiah 16:10
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—

Note: Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life (Jn 8:12). How many ways is Christ the light and the life of the world? He is the light of truth, the light which shineth in darkness, and the darkness comprehendeth it not (DC 6:21). He is the intelligence of the world, for The glory of God is intelligence, or, in other words, light and truth (DC 93:36). He gives all of us the light of Christ, the light which shineth, which giveth you light, is through him who enlighteneth your eyes, which is the same light that quickeneth your understandings (DC 88:11). He is the literal giver of life through his light, The light…giveth life to all things, which is the law by which all things are governed, even the power of God (DC 88:13). He is the giver of life by virtue of the resurrection, I am the resurrection and the life: he that believeth in me, though he were dead, yet shall he live (Jn 11:25). Christ is the literal source of power for the light of the sun, moon, and stars, he is in the sun, and the light of the sun, and the power thereof by which it was made. As also he is in the moon, and is the light of the moon, and the power thereof by which it was made; As also the light of the stars, and the power thereof by which they were made (DC 88:7-9). Lastly, he will replace the sun as the source of light for the inhabitants of the celestial kingdom, the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof (Rev 21:23). Joseph F. Smith “But the thing for us to do is to live according to the light and intelligence that God has revealed to us in this dispensation, that we may be in harmony with the heavenly powers and with heavenly beings, and especially with our Lord Jesus Christ, who stands at our head, who is our lawgiver, our exemplar, and the way of life and salvation to all the world, through whom we may enter into the celestial kingdom of God, and without whom we can never enter that state of glory worlds without end. He is the way, the light and life of the world; and whosoever will obey the commandments He has given, and do the works which he has done, and commanded us to do, shall not walk in the darkness, but shall have in them the light of life.” (Journal of Discourses, vol 22, Jan. 29, 1882) Ezra Taft Benson “The babe of Bethlehem became the Nazarene, the Man of Galilee, the Life and Light of the world, the Savior and Redeemer of mankind, the miracle of all time. More books have been written about Him, more buildings have been erected to His honor, more men have died with His name on their lips than any other person who ever lived. “I bear witness to you that Jesus is the Christ, the Savior and Redeemer of the world-the very Son of God. He was born the babe of Bethlehem. He lived and ministered among men. He was crucified on Calvary.” (The Teachings of Ezra Taft Benson, p. 12)

Mosiah 16:9
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.

Note: On the most superficial level, the sting of death is swallowed up in Christ because all those who die will be resurrected. However, this doctrine has many more layers. First, the sting of the death of a loved one can be swallowed up by the compassion and mercy of Him who knows how to succor his people according to their infirmities (Alma 7:12). How many saints have been comforted by the Lord at times of tragic loss. The Savior applies the balm of Gilead to soothe their sting and heal their wounds. The sting is also lessened by the knowledge of God’s plan of salvation. Elder James A. Cullimore said, “I was greatly impressed by the peace and understanding with which Sister Longden accepted the passing of John. Only she will know, of course, of the real sorrow, the pangs of loneliness, that he will not return in this life. But the understanding of the gospel and the plan of salvation can greatly ease the sting of death…Knowing the beauty of God's plan for the salvation of his children sometimes makes even death beautiful. We understand that death is a very necessary part of the great plan of salvation.” (Conference Reports, Oct. 1969, p. 71) Second, the sting of death is also lessened by the great sealing ordinances of the temple. The promise of eternal association is only possible because Christ had first engineered the resurrection. This was known to Paul who underscored the importance of the resurrection to the temple ordinances when he asked, Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead? (1 Cor 15:29) George Q. Cannon has said, “We know that when a wife is sealed to us by the authority of the holy Priesthood, that that ordinance is binding as eternity if we are faithful. We know that when we have children born to us in the everlasting covenant and death takes them away, we are comforted with the assurance that though they be consigned to the silent tomb, we shall yet have them in eternity. Thus the sting of death is taken away, and the grave has no victory. Death does not fill us with gloom and apprehension and doubt and uncertainty. We know as well as we can know anything of that character that when time ends we shall be united with our children and dwell with them eternally. We know also that when a man buries his wife, the faithful partner of his life, if she were married to him by the holy Priesthood, he knows when he lays her away in the grave that that is not an eternal separation, but that they will again be united.” (Journal of Discourses, vol. 24, p. 223) Third, death is not a frightening or painful experience for the righteous. In this respect also, the Lord has tempered the sting of death, And it shall come to pass that those that die in me shall not taste of death, for it shall be sweet unto them (DC 42:46). Fourth, Paul explains that the sting of death is sin. The powers of sin are also overcome by the Savior. The sting of death is sin; and the strength of sin is the law. But thanks be to God, which giveth us the victory through our Lord Jesus Christ. (1 Cor 15:56-7) President Kimball has written, “Can any miracle compare with that one which is provided by Jesus? ‘... to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free ...’ (Isa. 58:6.) He healed the sick, cast out devils, calmed the storm and even raised the dead. But can any miracle be equal to that one which frees men from the fetters of ignorance, superstition, and transgression? The Prophet Joseph Smith said: ‘It is better to save a man than raise one from the dead.’ Paul said: ‘O death, where is thy sting? O grave, where is thy victory? The sting of death is sin .’ (1 Cor. 15:55-56.) And this prompts the statement, ‘There is no tragedy except in sin.’” (Miracle of Forgiveness, pp. viii-ix)

Mosiah 16:8
But there is a resurrection, therefore the grave hath no victory, and the sting of death is swallowed up in Christ.

Note: “Although he lived nearly 150 years before the birth of Christ, Abinadi was so certain Jesus Christ was going to be born on the earth that he sometimes referred to the life of the Savior in the past tense. He was aware, of course, that he was doing this. In Mosiah 16:6 he states: ‘ ... 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.’ (Italics added.)” (Daniel Ludlow, A Companion to Your Study of the Book of Mormon, p.187)

Mosiah 16:6
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.

Note: The sons of Perdition are those for whom the redemption has no effect. The terms resurrection and redemption are different, and it is important to underscore that they are resurrected and thereby overcome physical death. But they are never redeemed. This means that they cannot dwell with God. They suffer the second spiritual death. Even those of the telestial kingdom will be blessed with the ministration of the Holy Ghost (D&C 76:86), but not the sons of Perdition. They are barely holy enough to dwell with Satan. Therefore if that man repenteth not, and remaineth and dieth an enemy to God, the demands of divine justice do awaken his immortal soul to a lively sense of his own guilt, which doth cause him to shrink from the presence of the Lord, and doth fill his breast with guilt, and pain, and anguish, which is like an unquenchable fire, whose flame ascendeth up forever and ever. And now I say unto you, that mercy hath no claim on that man; therefore his final doom is to endure a never-ending torment. (Mosiah 2:38-39)

Mosiah 16:5
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.

Note: Elder Charles A. Callis “Spiritual ruin came by the fall of man. This is the sad story told in the Holy Scriptures: ‘Because that Adam fell we are; and by his fall came death; and we are made partakers of misery and woe. And men have become carnal, sensual and devilish, and are shut out from the presence of God.’ (Moses 6:48-49) “Man, by sin, brought himself into the captivity of sin. His nature, by reason of the fall, became evil continually. He was shut out from the presence of the Lord. What a terrible sentence! Imagination cannot conceive a more dreadful judgment. It was not in man's power to escape from the misery that never dies. This judgment mortal man could not reverse. There was no appellate court. It was to be of endless duration. Hope seemed to have bade the world farewell. In despair man stood helpless. “Against this dark background, God, who is love and with whom there is forgiveness, caused to shine brightly, the three graces, Faith, Hope and Love. He told Adam that Jesus Christ, the righteous Judge, would come in the meridian of time and atone for original guilt. “Down through the ages this living faith and hope sustained those who believed in the heavenly promises. The Messiah became the consolation of Israel. ‘God had turned away his judgments because of his Son.’” (Conference Reports, Oct. 1937, p. 121)

Mosiah 16:4
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.

Note: David O. McKay “When left to grope in a natural state, [man] would have become, and did become, so we are told in modern scripture, ‘carnal, sensual, and devilish, by nature.’ (Alma 42:10.) But the Lord, through his grace, appeared to man, gave him the gospel or eternal plan whereby he might rise above the carnal and selfish things of life and obtain spiritual perfection. But he must rise by his own efforts and he must walk by faith. "He who would ascend the stairway leading upward to eternal life must tread it step by step from the base stone to the summit of its flight. Not a single stair can be missed, not one duty neglected, if the climber would avoid danger and delay and arrive with all safety and expedition at the topmost landing of the celestial exaltation.’ The responsibility is upon each individual to choose the path of righteousness, of faithfulness and duty to fellow men. If he choose otherwise and as a result meets failure, misery, and death, he alone is to blame.” (Conference Reports, Apr. 1957, p. 7) The Fall of Adam brought about a remarkable change upon Adam and Eve. It is a change which we all inherit—the first spiritual death—or being separated from the presence of God. At the age of accountability the innocent child begins to sin. He begins to be subject to the power of Satan, and Satan’s goal is to make him carnal, sensual, devilish. The innocence is gone—almost in an instant. The only apparent advantage of making this grand step downward is the acquisition of necessary knowledge. The knowledge of good and evil of necessity comes at a steep price. The price is that we become subject to a carnal world and to the temptations of Satan. Yet, knowledge is power. Prior to the fall, Adam and Eve lacked the power that they had after they had learned the difference between good and evil. Similarly, a child is powerless, spiritually speaking, compared to the servant who is spiritually mature and yet has become as a little child, meek, submissive, etc. For Adam and Eve and us, it is a long road through the wilderness of the carnal, sensual, and devilish to return the innocence we had as a child (and that Adam and Eve had in the garden). But this is all according to the wisdom and knowledge of God. For the natural man is an enemy to God, and has been from the fall of Adam, and will be, forever and ever, unless he…becometh as a child, submissive, meek, humble patient, full of love, willing to submit to all things which the Lord seeth fit to inflict upon him, even as a child doth submit to his father (Mosiah 3:19). The Lord loves purity and innocence, but He would rather we make this difficult journey, from childhood innocence to the innocence of the childlike servant because the virtuous servant is so much more powerful. This power comes by virtue of his knowledge of good and mastery over evil.

Mosiah 16:3
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.

Note: Again, it is important to understand that this phrase has reference to the judgment of God upon the sons of Perdition. Although resurrected, these are the only ones who are not redeemed by the Lord, therefore the Lord redeemeth them not. The Lord has said, they are the only ones who shall not be redeemed in the due time of the Lord (D& C 76:38). Those who are not redeemed suffer the second spiritual death, to be forever banned from dwelling with the Father, Son, or Holy Ghost. They are as though there was no redemption made, being an enemy to God (v. 5).

Mosiah 16:2
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.

Note: Abinadi’s interpretation of the concept of “seeing the salvation of the Lord” revolves around the day of judgment. Apparently, we may not fully appreciate the justice and mercy of God until we stand before him in judgment. It is then that all will fully see the salvation of the Lord. “The expression eye to eye is figurative, and here it means that all people, as one, will understand and discern that the judgments of the Lord are just. Their minds will apprehend His justice and unitedly they will sing His praises.” (Reynolds and Sjodahl, Commentary on the Book of Mormon, vol. 2, p. 177) At that time, we must come forth and stand before him in his glory, and in his power, and in his might, majesty, and dominion, and acknowledge to our everlasting shame that all his judgments are just (Alma 12:15). There are two great days of judgment—at the Second Coming, and at the end of the earth, just before it is celestialized to become the home of the righteous. The latter is the time when every knee shall bow and every tongue confess, when the sheep are separated from the goats, and when those who cannot be sanctified…must remain filthy still (DC 88:35). At that time, even the vilest of sinners must confess before God that his judgments are just. Based on DC 133:3-11 and Mosiah 16:1, one can deduce that this phrase of Isaiah’s, all shall see the salvation of the Lord, is referring to both of these great judgment days.

Mosiah 16:1
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.

Note: We have seen from the preceding passages that the Lord is merciful to the innocent whether by age or through ignorance. Those who exhibit willful rebellion are on the shallow end of the mercy pool. These feel the weight of the ruthless demands of divine justice more fully than any other group. This is because they would not receive of the power of Christ’s atonement for sins. In other words, they were not willing to enjoy that which they might have received (DC 88:32). “Willful rebellion” more aptly describes the attitude of Satan than any other phrase. It is the defining characteristic of those who become the Sons of Perdition. The Lord says they are those who know my power, and have been made partakers thereof, and yet deny the truth and defy my power (DC 76:31).

Mosiah 15:26
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.

Note: The doctrine of salvation for little children is not as complicated. They will have eternal life. They will receive a celestial glory. Any other doctrine is mockery before God (Moroni 8:23). Little children cannot repent; wherefore it is awful wickedness to deny the pure mercies of God unto them, for they are all alive in him because of his mercy (Moroni 8:19). Joseph Smith also recorded, I also beheld that all children who die before they arrive at the years of accountability are saved in the celestial kingdom of heaven (DC 137:10).

Mosiah 15:25
And little children also have eternal life.

Note: The Book of Mormon teaches about the salvation of two special groups—those who had not the law and children. Abinadi refers to the former as those who did not have salvation declared unto them. Mormon describes them as follows, they that have no law (Moroni 8:22). Nephi said of them, the atonement satisfieth the demands of his justice upon all those who have not the law given to them (2 Ne 9:26). These souls are innocent, like children, because they knew not the law of God. The atonement has power to save those in a state of innocence. This principle is taught in the law of sacrifice as found in the law of Moses, If a soul shall sin through ignorance against any of the commandments of the Lord….[the priest] shall do with the bullock as he did with the bullock for a sin offering…the priest shall make an atonement for them, and it shall be forgiven them (Lev 4:2,20). We don’t often speak of this doctrine because our frame of reference is different. We know the law. We know the consequences of rebelling against the law. But how many millions of people have died without ever hearing the name of Jesus Christ, without ever being taught of a Messiah, without ever understanding the nature of the God who created them? Are they all doomed to suffer in spirit prison and be resurrected to a telestial glory? If so, why are we working so hard to redeem the dead? Those innocent through ignorance will be resurrected according to the justice of God. Some will inherit a celestial glory. Think on the story of Alvin Smith. Joseph Smith records: I beheld the celestial kingdom of God…I saw Father Adam and Abraham; and my father and my mother; my brother Alvin, that has long since slept; And marveled how it was that he had obtained an inheritance in that kingdom, seeing that he had departed this life before the Lord had set his hand to gather Israel the second time, and had not been baptized for the remission of sins. Thus came the voice of the Lord unto me, saying: All who have died without a knowledge of this gospel, who would have received it if they had been permitted to tarry, shall be heirs of the celestial kingdom of God; Also all that shall die henceforth without a knowledge of it, who would have received it with all their hearts, shall be heirs of that kingdom; For I, the Lord, will judge all men according to their works, according to the desire of their hearts. (DC 137:1-9) What DC 137 doesn’t tell us is what will happen to those who died without a knowledge of the gospel but would not have received it with all their hearts. The Lord will have to judge them according to the desire of their hearts. We get a hint of what will happen to them from the D&C, And then shall the heathen nations be redeemed, and they that knew no law shall have part in the first resurrection; and it shall be tolerable for them (DC 45:54, italics added). If it is only tolerable for them, that must not mean a celestial glory. Abinadi uses similar language, saying, they have a part in the first resurrection. It is a part of the first resurrection because they will come forth after those who are “the first fruits” (or those who come forth in the morning of the first resurrection, see DC 88:98). For the most part, they will inherit the terrestial kingdom and will be resurrected as “those who are Christ’s at his coming” (or those who come forth in the afternoon of the first resurrection, see DC 88:99). The above doctrine can be deduced from the available scriptures. See the scriptures already quoted and DC 88:98-9, DC 76:71-73, Heb 5:2, and Mormon Doctrine, p. 640. Joseph Fielding Smith “We are taught that we will be punished for our own sins, but what of these millions who sinned ignorantly, not having any knowledge of the mission of the Son of God? According to the divine plan the truth of the gospel must eventually be declared to them, for it is written that ‘... the voice of the Lord is unto all men, and there is none to escape; and there is no eye that shall not see, neither ear that shall not hear, neither heart that shall not be penetrated.’ (DC 1:2) “…We are taught that mankind through the ages will be judged by the privileges and opportunities to know the truth. If a person never had the opportunity to know anything about the plan of salvation, then surely he should not be held accountable for his deeds in the flesh on an equality with the man who knew the truth and then refused to obey it. Thousands of these people who lived in this ignorance were devout and faithful to the doctrines which they had been taught. They cannot be held accountable for their actions which were done in faith and obedience to that which they devoutly believed and had been taught. “Fortunately the Lord will judge us all by the intent of the heart as well as by our understanding. Therefore it seems that it was only a matter of justice for the Lord to do what Abinadi said he would do and permit these who innocently died in ‘their ignorance, not having salvation declared unto them’ to have part in this great resurrection. “ (Answers to Gospel Questions, vol. 4, pp. 76-77)

Mosiah 15:24
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.

Note: When members of the Church speak of the “first resurrection,” they are referring to the resurrection of the righteous which occurs at the Second Coming. Abinadi is not referring to this “first resurrection.” He is speaking of those prophets and saints who lived and died from the days of Adam to the resurrection of Christ. He explains that they shall come forth in the first resurrection, but he is referring to those saints who were resurrected with Christ, And the graves were opened; and many bodies of the saints which slept arose, And came out of the graves after his resurrection, and went into the holy city, and appeared unto many (Matt 27:52-53). The Nephite prophets and saints were also part of this “first resurrection,” I commanded my servant Samuel, the Lamanite, that he should testify unto this people, that at the day that the Father should glorify his name in me that there were many saints who should arise from the dead, and should appear unto many, and should minister unto them. And he said unto them: Was it not so? And his disciples answered him and said; Yea, Lord, Samuel did prophesy according to thy words, and they were all fulfilled (3 Ne 23:9-10). Alma explains that there is a division in the “first resurrection.” Those who die before the resurrection of Christ were to be resurrected with Christ. Those who die after the resurrection of Christ will be resurrected at the Second Coming. This is the meaning of the following passage, their resurrection cometh to pass before the resurrection of those who die after the resurrection of Christ (Alma 40:19). What then should be our definition of “the first resurrection”? The first resurrection is the resurrection of life (Jn 5:29). It began with Christ himself. It includes all those who were resurrected with him after his First Coming. It includes all the prophets who have since been resurrected in order to fulfill special angelic functions (i.e. Peter, James, and Moroni). It includes all those who are resurrected at the Second Coming of Christ. Therefore the first resurrection covers a very long time period. James E. Talmage “Two general resurrections are mentioned in the scriptures, and these may be specified as first and final, or as the resurrection of the just and the resurrection of the unjust. The first was inaugurated by the resurrection of Jesus Christ; immediately following which many of the saints came forth from their graves. A continuation of this, the resurrection of the just, has been in operation since, and will be greatly extended, or brought to pass in a general way, in connection with the coming of Christ in His glory. The final resurrection will be deferred until the end of the thousand years of peace, and will be in connection with the last judgment.” (Reynolds and Sjodahl, Commentary on the Book of Mormon, vol. 2, p. 174) Bruce R. McConkie “To those who lived before the resurrection of Christ, the day of his coming forth from the dead was known as the first resurrection. Abinadi and Alma, for instance, so considered it. (Mosiah 15:21-25; Alma 40.) To those who have lived since that day, the first resurrection is yet future and will take place at the time of the Second Coming. (D. & C. 88:96-102.) We have no knowledge that the resurrection is going on now or that any persons have been resurrected since the day in which Christ came forth excepting Peter, James, and Moroni, all of whom had special labors to perform in this day which necessitated tangible resurrected bodies.” (Mormon Doctrine, p. 639)

Mosiah 15:21
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.

Note: Abinadi embellishes on the passage by Isaiah. He explains that all those who have published peace will be blessed for their efforts. This applies to those thousands of saints who were yet to proclaim the gospel. This scripture applies to the prophets and apostles of our day. How beautiful upon the Rocky Mountains are the feet of those great men whose lives have been dedicated to bringing good tidings and publishing peace! They continue to proclaim the same message that Abinadi did, that salvation comes through the sacrifice of the Only-Begotten, to break the bands of death and satisfy the demands of justice. When we raise our arm to the square to sustain the leaders of the Church, the words of Abinadi and Isaiah should come to mind, how beautiful upon the mountains are the feet of those who shall hereafter publish peace! Mark E. Petersen “Have you ever asked yourselves who these people are, who preach the gospel of peace and whose feet are so beautiful upon the mountains? Abinadi, in the Book of Mormon, gives us the explanation. These people are the prophets of God - they who preach the gospel of the Prince of Peace, the Lord Jesus Christ.” [Quoting Mosiah 15:13-18] “So spoke Abinadi. The prophets, then are the servants of Jesus Christ and have been from the beginning of time. . . .We honor them. We shall follow them, and through them we shall work out our salvation here on earth in the Lord’s own way.” (LDS Church News, Deseret News, Mar 30, 1996)

Mosiah 15:15
And O how beautiful upon the mountains were their feet!

Note: Back in Mosiah 12:20-24, the priests of Noah asked Abinadi about the interpretation of an Isaiah passage (Isa 52:7-10). Abinadi is finally ready to give them the answer. To do it, he first had to review the Law of Moses, he had to review the reason the Law of Moses was given, he had to remind them to whom the Law of Moses pointed, he had to explain the process of Christ’s atoning for sins, and he had to teach what it means to be spiritually reborn. Having done all this, he is finally ready to explain the meaning of the scripture. Thus, we see that the greatness of Isaiah’s words can only be fully understood with a comprehensive understanding of God’s plan. Abinadi’s teachings had to be fairly comprehensive before the priests would understand the meaning of the passage.

Mosiah 15:14
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!

Note: Abinadi is obviously expounding on the words of Isaiah, when thou shalt make his soul an offering for sin he shall see his seed (Mosiah 14:10). By virtue of Christ’s atoning sacrifice, He becomes the Father of our spiritual rebirth. This happens when we are born again. Abinadi teaches what the requirements are for this process. He explains that Christ’s seed are those who have heard the prophets, hearkened to them, believed in the Lord’s redemption, and looked forward to the remission of their sins. In essence, they have listened, hearkened, and exhibited faith and hope. Through this process they become new creatures; and unless they do this, they can in nowise inherit the kingdom of God (Mosiah 27:25). Abinadi is sure that all the holy prophets have met these requirements. Therefore, he declares, I say unto you that they are his seed. But do you have to be a prophet to be born again? The answer is a resounding, No! All of Benjamin’s people had made the transition, for they were spiritually begotten…changed through faith on his name (Mosiah 5:7). Furthermore, this spiritual transformation is a necessary requirement for entering into the kingdom of God. Otherwise He won’t bear our sins and redeem us from our transgressions. And so the message is the same for us today, have ye spiritually been born of God? Have ye received his image in your countenances? Have ye experienced this mighty change in your hearts? (Alma 5:14)

Mosiah 15:10
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?

Note: The justice of God demands that every time a law of God is violated, there is a punishment for the transgression. Since God’s children are the ones transgressing His laws, justice demands that they pay the appropriate price. However, the mercy of God has allowed an intercessor. The price would still have to be paid, but an allowance would be made such that the price could be paid by someone else. The only individual who met the qualifications needed to act as an intercessor was Jesus Christ. Thus, as our Savior and Redeemer, he answers the ends of the law; he pays the price, he makes sure the irrevocable decrees of a just God are fulfilled, and thereby satisfies the demands of justice. Boyd K. Packer "Each of us, lives on a kind of spiritual credit. One day the account will be closed, a settlement demanded. However casually we may view it now, when that day comes and the foreclosure is imminent, we will look around in restless agony for someone, anyone, to help us.... "Unless there is a mediator, unless we have a friend, the full weight of justice untempered, unsympathetic, must, positively must, fall on us. The full recompense for every transgression, however minor or however deep, will be exacted from us to the uttermost farthing. "But know this: Truth, glorious truth, proclaims there is such a Mediator. 'For there is one God, and one mediator between God and men, the man Christ Jesus.' (1 Timothy 2:5.) Through Him mercy can be fully extended to each of us without offending the eternal law of justice. This truth is the very root of Christian doctrine. You may know much about the gospel as it branches out from there, but if you only know the branches and those branches do not touch that root, if they have been cut free from that truth, there will be no life nor substance nor redemption in them. "The extension of mercy will not be automatic. It will be through covenant with Him. It will be on His terms, His generous terms, which include, as an absolute essential, baptism by immersion for the remission of sins. All mankind can be protected by the law of justice, and at once each of us individually may be extended the redeeming and healing blessing of mercy. (CR, April 1977, p. 80.)” (McConkie and Millet, Doctrinal Commentary on the Book of Mormon, vol. 2, pp. 233-4) Hugh Nibley “…having redeemed them, and satisfied the demands of justice. Then he says, Now can I get them through?…So he goes ahead as our sponsor and clears the legal difficulties. There is serious doubt about whether our admission is really justified, so he generously intercedes for us. He breaks the barrier, and then he faces the problem of our legal right to go on. Do we deserve it? No. His argument on our behalf is for mercy and compassion.” (Teachings of the Book of Mormon, Lecture 35, p. 85)

Mosiah 15:9
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.

Note: Later on, Aaron teaches king Lamoni’s father the same principle, he breaketh the bands of death, that the grave shall have no victory, and that the sting of death should be swallowed up in the hopes of glory (Alma 22:14).

Mosiah 15:8
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—

Note: The Savior had submitted to the will of the Father long before he ever uttered those famous words in Gesthemane, not my will, but thine, be done (Lu 22:42). The will of the Son was swallowed up in the will of the Father beginning with the Savior’s work in the temple at age 12. He said to Mary, wist ye not that I must be about my Father’s business? (Lu 2:49). When he taught of prayer, he said, Thy kingdom come. Thy will be done in earth, as it is in heaven (Matt 6:10). He taught the disciples, For I came down from heaven, not to do mine own will, but the will of him that sent me (Jn 6:38), and My meat is to do the will of him that sent me, and to finish his work (Jn 4:34). And yet, the work was not finished until He had swallowed that which was most bitter—even the contents of the bitter cup…Nevertheless, glory be to the Father, and I partook and finished my preparations unto the children of men (DC 19:18-19). As in all things, our job is to learn to submit our wills to the will of the Father as effectively as did our Exemplar, Jesus Christ. Neal A. Maxwell “It was all made possible by the Savior's splendid submissiveness. He did voluntarily what He was not forced to do; it was something no other child of God could do! ‘There was no other good enough to pay the price of sin’ (Hymns no. 194). ‘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 15:7). The imagery and theology of this verse tell us that Jesus was totally, perfectly, and fully consecrated. “Being ‘swallowed up’ means being totally enveloped-without question, protest, reservation, or resentment. It is ‘all the way,’ not halfway. Choosing such spiritual submission is the highest act of deliberate, individual will: ‘And he said, Abba, Father, all things are possible unto thee; take away this cup from me: nevertheless not what I will, but what thou wilt’ (Mark 14:36; emphasis added). “Though Jesus' will was thus ‘swallowed up,’ we certainly don't notice any diminution of Jesus' individuality after the Atonement, do we? In fact, not only was He resplendent, but after the Resurrection, amid some of His sheep, He declared that His joy was now ‘full’ (3 Nephi 17:20). Consecration enhances individuality. Furthermore, when we are ‘swallowed up’ in His will we will also know what it is like to be ‘swallowed up in the joy of Christ’ (Alma 31:38).” (That Ye May Believe, pp. 2-3) Neal A. Maxwell “In considering consecration, it is well to remember . . . that nothing is held back-whether turf, attitude, or hobbies. One’s will is to be swallowed up in the will of God-just as occurred with Jesus…the will of the Son being swallowed up in the will of the Father…Most forms of holding back are rooted in pride or are prompted by the mistaken notion that somehow we are diminished by submission to God. Actually, the greater the submission, the greater the expansion!” (Henry B. Eyring, On Becoming a Disciple Scholar, pp. 61-2)

Mosiah 15:7
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.

Note: “This Man of Galilee knew little but misunderstanding and ingratitude and criticism and abuse; but he never complained, and at the end of the day he was as sweet as at dawn. Long before he came somebody had said that when the supreme man arrived he would submit to tribulation without complaining. As men looked upon this Man of Galilee they were reminded of the great line of the prophet, 'As a lamb before the shearer is dumb, so he opened not his mouth.' “Brethren and sisters, what is the attitude, the spirit of the vilifier, as compared with the spirit of the Christ, the spirit of the leaders of the Church, the spirit of every true Latter-day Saint? It is better to suffer wrong than to do wrong, and if we as Latter-day Saints will but hold to the truth as it has been revealed all will eventually be well.” (Conference Reports, Oct. 1931, p. 13)

Mosiah 15:6
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.

Note: If the last verse wasn’t confusing enough, this one seems to teach the old sectarian notion of the Trinity—the three-in-one, one-in-three doctrine. Was Abinadi trying to teach that Elohim and Jehovah are indeed the same individual? Absolutely not! Elohim is God, and Jehovah is God. Should we then worship them as two separate Gods, with separate prayers, sacrifices, ordinances, sacraments, and commandments? Obviously not! And what of the Holy Ghost? Shouldn’t the Holy Ghost have his own ordinances, commandments, and teachings? As Paul would say, God forbid. Abinadi is teaching of the oneness of God. He is teaching that there is no need to be polytheistic just because there is a Father, Son, and Holy Ghost. The Sunday School answer is that they are “one in purpose,” and that concept encapsulates a portion of the doctrine. But they are also one in omniscience, omnipotence, wisdom, and grace. They teach the same doctrine and require the same ordinances of salvation. Though three separate individuals, they are to be worshipped as one God.

Mosiah 15:4
And they are one God, yea, the very Eternal Father of heaven and of earth.

Note: We are used to differentiating Elohim from Jehovah with the terms “Father” and “Son.” To refer to the Son as “the Father” can be confusing. This particular passage of Mosiah has confused many readers. Nevertheless, understanding those scriptures which refer to the Jehovah as the Father will help the reader to better understand the great role of our Redeemer. The doctrine is simple if you remember the three ways in which Jehovah is referred to as the Father. First, he is referred to as the Father by virtue of divine investiture. If one is the Son of God, given all his power, authority, and grace, then one is also God and should also be referred to as “the Father.” Abinadi describes it with the phrase, because he was conceived by the power of God. Jesus explained that He is the Father because he gave me of his fulness (DC 93:4). Second, Christ is the Father by virtue of his role as the Creator of heaven and earth. He is, in effect, the Father of creation. No one would argue that He created under the direction of Elohim, but if He, as a pre-mortal Spirit, could create all things in heaven and earth, then he is, indeed, the Father of Creation. Accordingly, Samuel the Lamanite prophesied of Jesus Christ, the Son of God, the Father of heaven and of earth, the Creator of all things from the beginning (Hel 14:12, italics added). Third, Christ is the Father by virtue of his redeeming sacrifice. All those who are born again through the mighty power of the atonement become the sons and daughters of Christ. As logic would have it, this spiritual rebirth is not without parentage. The Lord, Jesus Christ, becomes the Father of our Spirits. Benjamin’s people experienced this mighty change. Therefore, they were called the children of Christ, his sons, and his daughters; for behold, this day he hath spiritually begotten you; for ye say that your hearts are changed through faith on his name; therefore, ye are changed through faith on his name; therefore, ye are born of him and have become his sons and his daughters (Mosiah 5:7). As Abinadi explains the meaning of Isaiah, he repeats this doctrine, And who shall be his seed?…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? (v. 10-12)

D&C 93:4
The Father because he gave me of his fulness, and the Son because I was in the world and made flesh my tabernacle, and dwelt among the sons of men.

Note: We are used to differentiating Elohim from Jehovah with the terms “Father” and “Son.” To refer to the Son as “the Father” can be confusing. This particular passage of Mosiah has confused many readers. Nevertheless, understanding those scriptures which refer to the Jehovah as the Father will help the reader to better understand the great role of our Redeemer. The doctrine is simple if you remember the three ways in which Jehovah is referred to as the Father. First, he is referred to as the Father by virtue of divine investiture. If one is the Son of God, given all his power, authority, and grace, then one is also God and should also be referred to as “the Father.” Abinadi describes it with the phrase, because he was conceived by the power of God. Jesus explained that He is the Father because he gave me of his fulness (DC 93:4). Second, Christ is the Father by virtue of his role as the Creator of heaven and earth. He is, in effect, the Father of creation. No one would argue that He created under the direction of Elohim, but if He, as a pre-mortal Spirit, could create all things in heaven and earth, then he is, indeed, the Father of Creation. Accordingly, Samuel the Lamanite prophesied of Jesus Christ, the Son of God, the Father of heaven and of earth, the Creator of all things from the beginning (Hel 14:12, italics added). Third, Christ is the Father by virtue of his redeeming sacrifice. All those who are born again through the mighty power of the atonement become the sons and daughters of Christ. As logic would have it, this spiritual rebirth is not without parentage. The Lord, Jesus Christ, becomes the Father of our Spirits. Benjamin’s people experienced this mighty change. Therefore, they were called the children of Christ, his sons, and his daughters; for behold, this day he hath spiritually begotten you; for ye say that your hearts are changed through faith on his name; therefore, ye are changed through faith on his name; therefore, ye are born of him and have become his sons and his daughters (Mosiah 5:7). As Abinadi explains the meaning of Isaiah, he repeats this doctrine, And who shall be his seed?…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? (v. 10-12)

Mosiah 15:3
The Father, because he was conceived by the power of God; and the Son, because of the flesh; thus becoming the Father and Son—

Note: Jesus of Nazareth was no mere mortal. Yet, He made an unusual transition on that first Christmas—he was transformed from God to newborn child. How wondrous it is to truly understand what was packaged in that tiny body held by mother Mary? The concept that God himself should come down is also taught by the angel who visited Nephi. He spoke of this as the condescension of God, asking Nephi, Knowest thou the condescension of God?…And it came to pass that I beheld that she was carried away in the Spirit; and after she had been carried away in the Spirit for the space of a time the angel spake unto me, saying: Look! And I looked and beheld the virgin again, bearing a child in her arms. And the angel said unto me: Behold the Lamb of God, yea, even the Son of the Eternal Father! (1 Ne 11:16-21) Speaking of Abraham Lincoln, someone once said that when God wants to change the world, He does it with the birth of a newborn child. Nothing could be more true of the birth of the Savior as God himself took upon himself a tabernacle of flesh. “Oh, the magnitude of that sacrifice, that condescension! That night, God the Son traded his heavenly home with all its celestial adornments for a mortal abode with all its primitive trappings. He, the King of heaven (Alma 5:50), the Lord Omnipotent who reigneth (Mosiah 3:5), left a throne to inherit a manger. He exchanged the dominion of a god for the dependence of a babe. He gave up wealth, power, dominion, and the fullness of his glory—for what?—for taunting, mocking, humiliation, and subjection. It was a trade of unparalleled dimension, a condescension of incredible proportions, a descent of incalculable depth. And so, the great Jehovah, creator of worlds without number, infinite in virtue and power, made his entry into this world in swaddling clothes and a manger.” (Tad R. Callister, The Infinite Atonement, p. 64)

Mosiah 15:1
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.

Note: In this phrase, God the Father sees the travail of his son, and the requirements of justice are satisfied. At times, God the Father represents justice while the Son represents mercy. This scripture is a good example; Elohim, or justice, is satisfied with the merciful sacrifice of the Only-Begotten. In the Jewish tradition, Elohim and Jehovah are the same individual so the differential use of these names highlights their attributes of justice and mercy respectively, “In midrashic language: If you do My will I am [Jehovah], the Merciful one, but if not I will be Elohim, the dispenser of stern justice.” (The Torah: A Modern Commentary, ed. by W. Gunther Plaut, p. 541). Abinadi expands on this theme in his explanation to the priests, telling them that Jehovah had 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 (Mosiah 15:9).

Mosiah 14:11
He shall see the travail of his soul, and shall be satisfied; by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.

Note: “Obviously God was not pleased with the way men treated Jesus, but he was pleased with his son’s ‘offering for sin’. The Atonement met the strictest demands of God’s innate justice and made forgiveness and mercy possible on certain terms. “Elder Melvin J. Ballard explained why it pleased God not to interfere: ‘In that hour I think I can see our dear Father behind the veil looking upon these dying struggles until even He could not endure it any longer; and, like the mother who bids farewell to her dying child, has to be taken out of the room, so as not to look upon the last struggles, so He bowed his head, and hid in some part of his universe, his great heart almost breaking for the love that He had for his Son. Oh, in that moment when He might have saved his Son, I thank him and praise him that He did not fail us, for He had not only the love of his Son in mind, but He also had love for us. I rejoice that he did not interfere, and that his love for us made it possible for him to endure to look upon the sufferings of his Son and give him finally to us, our Savior and our Redeemer. Without him, without his sacrifice, we would have remained and we would never have come glorified into his presence. And so this is what it cost, in part, for our Father in Heaven to give the gift of his Son unto men.” (Bryant S. Hinckley, Sermons and Missionary Services of Melvin Joseph Ballard, pp. 154-55. as taken from the 1981 Old Testament Manual, p. 198) Mosiah 14:10 he shall prolong his days, and the pleasure of the Lord shall prosper in his hand Bruce R. McConkie “If this prophecy was meant to be fulfilled during his mortal sojourn on earth, we would list it as having failed. He did not prolong his days; a voluntary death overtook him in the prime of life. Nor did the pleasure of the Lord find full fruition while he dwelt in a state where death lies in wait for the weary pilgrim. It is only in the resurrection that the pleasure of the Lord is perfected, for it is only when ‘spirit and element’ are ‘inseparably connected’ that either God or man can ‘receive a fulness of joy.’ (D&C 93:33.) Thus, having made his soul an offering for sin; having seen his seed-all the righteous dead from the days of Adam to that moment-as they assembled to greet and worship him in the paradise of their Lord; and having thereafter risen in glorious immortality to live and reign forever, our Messiah truly fulfilled the prophetic utterance, for then his days were prolonged forever and the pleasure in his hand was infinite.” (Promised Messiah, p. 362 as taken from Latter-day Commentary on the Book of Mormon compiled by K. Douglas Bassett, p. 221)

Mosiah 14:10
Yet it pleased the Lord to bruise him; he hath put him to grief; when thou shalt make his soul an offering for sin he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand.

Note: Ezra Taft Benson “Because He was God-even the Son of God-He could carry the weight and burden of other men's sins on Himself. Isaiah prophesied our Savior's willingness to do this in these words: ‘Surely he has borne our griefs, and carried our sorrows. He was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.’ (Isaiah 53:4-5.) “That holy, unselfish act of voluntarily taking on Himself the sins of all other men is called the Atonement. How one could bear the sins for all is beyond the comprehension of mortal man. But this I know: He did take on Himself the sins of all and did so out of His infinite love for each of us.” (Teachings of Ezra Taft Benson, p.14-15)

Mosiah 14:5
But he was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him; and with his stripes we are healed.

Note: James E. Talmage “Isaiah was permitted to read the scroll of futurity as to many distinguishing conditions to attend the Messiah's lowly life and atoning death. In Him the prophet saw One who would be despised and rejected of men, a Man of sorrows, acquainted with grief, One to be wounded and bruised for the transgressions of the race, on whom would be laid the iniquity of us all -- a patient and willing Sacrifice, silent under affliction, as a lamb brought to the slaughter. The Lord's dying with sinners, and His burial in the tomb of the wealthy were likewise declared with prophetic certainty.” (Jesus the Christ, p. 47) Charles W. Penrose “We expect that he will come again, not the next time as the babe of Bethlehem, not the next time to be despised and rejected of men, a man of sorrows and acquainted with grief, but as the Lord of life and glory, as the King of Israel to sit upon the throne of his father David, to rule from the rivers to the ends of the earth; not to be brought unto the subjection of men, but to have all things made subject to him; not to bear his cross up the side of Calvary, but to come as a monarch, as a ruler of men, as the rightful Lord and King of this earth upon which we live.” (Journal of Discourses, vol. 22, p. 83)

Mosiah 14:3
He is despised and rejected of men; a man of sorrows, and acquainted with grief; and we hid as it were our faces from him; he was despised, and we esteemed him not.

Note: Medieval art portrays the Savior as a feeble, sickly appearing waif. Great artists have tried to emulate his meekness with pathetic representations. In spite of Isaiah’s words, this image has been inaccurate and unfortunate. Joseph Fielding Smith “In appearance he was like men; and so it is expressed here by the prophet that he had no form or comeliness, that is, he was not so distinctive, so different from others that people would recognize him as the son of God. He appeared as a mortal man.” (Doctrines of Salvation, vol. 1, p. 23) Victor L. Brown ”It is particularly important that young men holding his priesthood become intimately acquainted with him in order to know and to understand him. Unfortunately, artists and others have pictured him as effeminate, soft, and sad. If we analyze his life at all, we see a person who was masculine, strong, vigorous, interested in all that was going on about him, surely loving and kind, but at the same time one who could exhibit righteous anger. If this were not true, how could he have caused rough fishermen to follow him with just one sentence: ‘Follow me, and I will make you fishers of men’? (Matt. 4:19.) He spent his youth and young adulthood as a carpenter, a trade requiring strength and skill. Would he have dared drive the money changers from the temple had he not been a man of great strength and courage?” (Conference Reports, Oct. 1970, p. 124)

Mosiah 14:2
For he shall grow up before him as a tender plant, and as a root out of dry ground; he hath no form nor comeliness; and when we shall see him there is no beauty that we should desire him.

Note: Of all the chapters which Isaiah wrote, none of them deal more completely and exclusively with the First Coming of Jesus Christ than Isaiah 53. So many times, Isaiah speaks of events in Christ’s first and second comings in juxtaposition, making differentiation difficult without the benefit of a retrospective viewpoint. But in this chapter, there is little need for differentiation—except for verses 10 &12, it is all about the First Coming of Christ. Abinadi uses this chapter as the quintessential prophecy of the sacrifice of the Only Begotten. This is what the Law of Moses was pointing to all along. He is going to prove to Noah and the priests that indeed the prophets have all spoken of this Messiah, Have they not said that God himself should come down among the children of men…that he should bring to pass the resurrection of the dead, and that he, himself, should be oppressed and afflicted? (Mosiah 13:34-5). Isaiah 53 is going to be the example which Abinadi chooses to prove his point. Bruce R. McConkie “As our New Testament now stands, we find Matthew (Matt. 8:17), Philip (Acts 8:27-35), Paul (Rom. 4:25), and Peter (1 Pet. 2:24-25) all quoting, paraphrasing, enlarging upon, and applying to the Lord Jesus various of the verses in this great 53rd chapter of Isaiah. How many sermons have been preached, how many lessons have been taught, how many testimonies have been borne-both in ancient Israel and in the meridian of time-using the utterances of this chapter as the text, we can scarcely imagine.” (The Promised Messiah, p. 235) From the viewpoint of Isaiah, the events of Christ’s ministry must have seemed unbelievable. Isaiah had known Jehovah as the God of Abraham, Isaac, and Jacob, as the co-creator of the Universe, and as the lawgiver to Moses. He is then shown the ministry of Jesus of Nazareth. That God himself should come down in the flesh only to be despised and rejected…stricken, smitten of God, and afflicted…wounded…bruised…and oppressed until he had poured out his soul unto death must have been an incredibly unbelievable tragedy to Isaiah. He must have said to himself, “I wouldn’t have believed it unless I saw it with my own eyes!” This seems to be the tone and message of incredulity found in the phrase, Who hath believed our report? Would anyone believe that the God of the Universe could be treated like this?

Mosiah 14:1
Yea, even doth not Isaiah say: Who hath believed our report, and to whom is the arm of the Lord revealed?

Note: The Law of Moses was filled with symbolic reference to the life and mission of the Savior, all these things were types of things to come (v. 31). Robert Millett said, “In a sense the Law of Moses was given as a type of ‘spiritual busywork’ a system and pattern that would keep the people constantly involved; with everything pointing toward the coming Savior and Redeemer.” (CES Symposium, Aug. 1986, p. 99 as taken from Latter-day Commentary on the Book of Mormon compiled by K. Douglas Bassett, p. 219) How ironic it is that the law was kept for centuries but the Savior, to whose life the law pointed, was rejected by the keepers of the law? The people had lost sight of the meaning of the many symbols. That is like forgetting what a red light signifies. What good is a traffic light if no one remembers what it symbolizes? Such is the Law of Moses without remembering that it is the schoolmaster to bring us unto Christ (Gal 3:24). “Ethics without doctrine is like the body without the spirit—it may have the same appearance but is void of the power of life. The Ten Commandments, independent of the fulness of the gospel, are little more than an anemic theology in the hands of social reformers, being bereft of the laws and ordinances of the gospel. Similarly, Jesus' Sermon on the Mount, detached from the testimony of Christ's divine sonship, is but a curriculum for a civics class rather than a testament of those verities by which one obtains everlasting life.” (McConkie and Millet, Doctrinal Commentary on the Book of Mormon, vol. 2, p. 213)

Mosiah 13:30
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.

Note: We have reviewed some of the Ten Commandments under the Law of Moses. We have seen that the punishment for blasphemy, violating the Sabbath day, and dishonoring one’s parents is death. Yet, there were many more sins for which the punishment was the same: idolatry (Deut 17:3-5), murder or manslaughter (Lev 24:16), adultery (Lev 20:10), stealing a slave (Ex 21:16), bestiality (Ex 22:19), incest (Lev 20:11-12), or homosexuality (Lev 20:13). Therefore, the punishment affixed for more than half of the Ten Commandments was death. Capital punishment may be harsh by modern standards but the Lord was trying to teach a stiffnecked people who had known the idolatry of the Egyptians not the faith of the Patriarchs. It probably didn’t take long for the people to get the message after the man who picked up sticks on the Sabbath was ordered by the Lord to be stoned to death (Num 15:32-36). Nor would they have taken the name of the Lord in vain after witnessing the death of the blasphemer (Lev 24:14).

Mosiah 13:29
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;

Note: Abinadi is responding to the question he posed to the priests in Mosiah 12:31. Their answer was incorrect because it excluded the saving power of the atonement. It assumed the law alone was enough. Abinadi corrects them as did the author of Hebrews, For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect…For it is not possible that the blood of bulls and of goats should take away sins (Heb 10:1,4).

Mosiah 13:28
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.

Note: The fifth commandment is the first which is concerned with our relationship with our fellow man. It is also the first commandment with promise (Eph 6:2). While the world continues to look for diets, exercise programs, and spas which can guarantee a long life, the saints understand that longevity comes from living the commandments, particularly the Word of Wisdom and the honoring of parents. The promise is that thy days may be long upon the land which the Lord thy God giveth thee. The punishment was just as strict for those who violated this commandment. The punishment dishonoring your parents was death, And he that smiteth his father, or his mother, shall be surely put to death…And he that curseth his father, or his mother, shall surely be put to death (Ex 22:15,17). Again we see how the law was a very strict law (v. 29). Maybe the only reason longevity is promised for obedience to this law was because you were killed if you didn’t keep it! James E. Faust “I have frequently walked by a rest home that provides excellent care. But it is heart-rending to see so many parents and grandparents in that good care facility so forgotten, so bereft of dignity, so starved for love. To honor parents certainly means to take care of physical needs. But it means much, much more. It means to show love, kindness, thoughtfulness, and concern for them all of the days of their lives. It means to help them preserve their dignity and self-respect in their declining years. It means to honor their wishes and desires and their teachings both before and after they are dead….Besides being one of God’s commandments, the kind, thoughtful consideration of parents is a matter of common decency and self-respect. On their part, parents need to live so as to be worthy of the respect of their children. I cannot help wondering about parents who adopt the attitude with their children, ‘do as I say, not as I do’….Children often take license from their parents’ behavior and go beyond the values the parents wish to establish.” (Ensign, Nov. 1986, pp. 9-10 as taken from Latter-day Commentary on the Book of Mormon compiled by K. Douglas Bassett, p. 55)

Mosiah 13:20
Honor thy father and thy mother, that thy days may be long upon the land which the Lord thy God giveth thee.

Note: Under the Law of Moses, the Sabbath day was a sign of the covenant between the Lord and the children of Israel. Much of the Law of Moses is concerned with teaching the people the difference between clean and unclean, between holy and unholy. The Sabbath was part of that same theme. The Lord explained to the children of Israel that the significance of the Sabbath day (other than that it represents the pattern of the creation) is that it is to remind the unholy that the Lord is the one who sanctifies them, I gave them my sabbaths, to be a sign between me and them, that they might know that I am the Lord that sanctify them (Ezek 20:20). At this time, the Lord was dealing with a very stubborn and spiritually immature people. Therefore, he applied what seems to be harsh punishment for disobedience. The punishment for violating the Sabbath day was to be put to death (Ex 31:14). We should be thankful that the Lord is more lenient with us today. But this punishment for violating the Sabbath demonstrates how important the principle is to the Lord. Joseph B. Wirthlin “The Lord said: ‘Remember the Sabbath day, to keep it holy’ (Ex. 20:8) and made Sabbath day observance a sign between Him and the people to indicate their obedience. (See Ex. 31:13-17). That commandment and sign have never been rescinded. In our day, standards for keeping the Sabbath day holy are lowered a little at a time by some individuals until practically anything seems to become acceptable. The sign between the Lord and His covenant peoples is trampled underfoot as Church members skip Sunday meetings to seek recreation at lakes and beaches, in the mountains, at sports arenas, and at theaters. Parking lots at supermarkets and discount stores often are full on Sundays. Many store owners feel compelled to open their doors on Sundays because of the demand for the merchandise and services. The people who misuse the Sabbath lose the blessings of spiritual food and growth promised to those who keep this commandment.” (Ensign, Mar. 1993, p. 71 as taken from Latter-day Commentary on the Book of Mormon compiled by K. Douglas Bassett, pp. 194-5) Spencer W. Kimball “I realize that some people must work on the Sabbath; and when they do, if they are compelled, that is, of course, a different situation. But men and women who will deliberately use the Sabbath day to develop business propositions, to increase their holdings, to increase their income, I fear for them. I think the Lord was speaking to them when he said: ‘Woe unto them that call evil good, . . . ‘ (Isa. 5:20.) Sometimes we salve our consciences by saying that the more we get the more we can give to the worthy causes, but that, of course, is a subterfuge. There are people who work on the Sabbath not through compulsion but because the income is attractive, and others who work voluntarily to get the ‘time and a half’ that Sabbath work gives them.” (Conference Report, Oct. 1, 1953, p. 54)

Mosiah 13:16
Remember the sabbath day, to keep it holy.

Note: The Lord was so serious about this commandment that, in the days of Moses, its violation was punishable by death. Moses asked the Lord what he should do with a young man who had blasphemed. The answer, Bring forth him that hath cursed without the camp; and let all that heard him lay their hands upon his head, and let all the congregation stone him (Lev 24:14). Indeed, the Law of Moses was a very strict law (v. 29). If the same punishment was rendered today, most of the people in this country would have been stoned to death. Indeed, Satan has made the phrase, “Oh my God!”, an exclamation of everyday use. It must have been first uttered in holy supplication to the Maker but Satan cheapens and trivializes everything. So that now, this phrase and many others are used all the time without any deference to the individual whose name they blaspheme. The one who swears may soon forget their idle words but the Lord won’t forget for the Lord will not hold him guiltless that taketh his name in vain. ‘Behold, I am Alpha and Omega, even Jesus Christ. Wherefore, let all men beware how they take my name in their lips— For behold, verily I say, that many there be who are under this condemnation, who use the name of the Lord, and use it in vain, having not authority… Remember that that which cometh from above is sacred, and must be spoken with care, and by constraint of the Spirit’ (DC 63:60-64). Gordon B. Hinckley “Let me tell you of an experience I had when I was a little boy…I came home from school one day, threw my books on the table, and took the name of the Lord in vain…My mother heard me. She was shocked. She took me by the hand and led me to the bathroom. She…then proceeded to wash my mouth out with that terrible soap. She…said, ‘Don’t let me ever hear such words from your lips again.’ I hope I have never used the Lord’s name in vain since that time. When President Spencer W. Kimball underwent surgery years ago, he was wheeled from the operating room to the intensive care room. The attendant who pushed the gurney which carried him stumbled and let out an oath using the name of the Lord. President Kimball, who was barely conscious, said weakly, ‘Please! Please! That is my Lord whose name you revile.’ There was a deathly silence; then the young man whispered with a subdued voice, ‘ I am sorry’ (See Teachings of Spencer W. Kimball, p. 198).” (Ensign, May 1996, p. 94 as taken from Latter-day Commentary on the Book of Mormon compiled by K. Douglas Bassett, p. 219)

Mosiah 13:15
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.

Note: The second of the Ten Commandment, the proscription of graven images almost seems to be inapplicable to us. Who would make an object of wood, stone, gold, or silver, and worship it as their god? Although foreign to us, certainly, the practice was common among the Ancients. “In a world filled with myriads of deities which were worshiped by men, the stark and simple truth of God’s lordship over Israel is here proclaimed and its acknowledgment demanded—nothing more.” (The Torah: A Modern Commentary, ed. by W. Gunther Plaut, p. 541). The prophets had to remind the Jews that graven images only provoke the Lord to anger. Prophesying of Israel’s rebellion, Moses said, the Lord shall scatter you among the nations…And there ye shall serve gods, the work of men’s hands, wood and stone, which neither see, nor hear, nor eat nor smell (Deut 4:27-8). Elder LeGrand Richards explains how the sectarian notion of God approximates the worship of a graven image. LeGrand Richards “Let us examine the description of the God of the Presbyterian Church: ‘There is but one living and true God, who is infinite in being and perfection, a most pure spirit, invisible, without body, parts or passions, immutable, immense, eternal, incomprehensible…’ (Presbyterian Church Confession of Faith, chap. 2, art. 1, quoted from Liahona,op. cit., p. 269) “These are but typical examples of the gods worshiped by Christian churches during the nineteenth century. Here are the gods that Moses told Israel they would encounter as they were scattered among the nations—gods ‘which neither see, nor hear, nor eat, nor smell.’ How could a God without body, parts, or passions be expected either to see, hear, eat, or smell? How could any child of God be expected to understand, much less to love and be loved by, such an incomprehensible God as the above tenets would lead him to worship?” (A Marvelous Work and a Wonder, p. 13) Spencer W. Kimball “Idolatry is among the most serious of sins. There are unfortunately millions today who prostrate themselves before images of gold and silver and wood and stone and clay. But the idolatry we are most concerned with here is the conscious worshiping of still other gods. Some are of metal and plush and chrome, of wood and stone and fabrics. They are not in the image of God or of man, but are developed to give man comfort and enjoyment, to satisfy his wants, ambitions, passions and desires. Some are in no physical form at all, but are intangible… “Modern idols or false gods can take such forms as clothes, homes, businesses, machines, automobiles, pleasure boats, and numerous other material deflectors from the path to godhood. What difference does it make that the item concerned is not shaped like an idol? Brigham Young said: ‘I would as soon see a man worshipping a little god made of brass or of wood as to see him worshipping his property.’(JD 6:196)” (Miracle of Forgiveness, pp. 40-41)

Mosiah 13:12
And now, ye remember that I said unto you: Thou shalt 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.

Note: The justice of God repaid wicked king Noah for his murder of Abinadi. The Lord granted him the same painful death that he had prepared for the prophet of God. We are later told that Noah had angered his fleeing people such that they caused that he should suffer, even unto death by fire (Mosiah 19:20). Imagine if he had treated Abinadi with appropriate respect and love. He would have been requited with the same. However, like Pontius Pilate, he responded more to political pressure than spiritual promptings, and Abinadi’s death became a type and a shadow for Noah’s.

Mosiah 13:10
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.

Note: Spencer W. Kimball “Someone has said, ‘Anyone can found a religion,’ and Talley-rand answered: ‘Yes. If he is willing to die for it.’ And the martyr is willing to do exactly that. But the powers of earth and hell cannot take him 'till ‘the hour is come.’ “Abinadi when threatened by Noah's soldiery, cried out: ‘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; . . . therefore, God will not suffer that I shall be destroyed at this time…Ye see that ye have not power to slay me, therefore I finish my message . . . and then it matters not whither I go, if it so be that I am saved.’ (Mosiah 13:3,7-9. Italics author's.) Life had been pleasant, but even death was not bitter, for as God has said: ‘…those that die in me shall not taste of death, for it shall be sweet unto them.’ (D. & C. 42:46.) “It will be recalled that Peter was released from prison by an angel and protected in many ways 'till his work was finished.’ And Paul likewise. No violence could take his life until he had borne his testimony to Rome and Greece and other lands. But finally he made the prophetic statement to Timothy: ‘For I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith.’ (II Tim. 4:6,7.) There was no fear in his approach to eternity--only assurance and calm resignation to the inevitable martyrdom which he faced. He did not want to die but was willing thus to seal his testimony of the Redeemer. “Though the Savior had numerous times been in most hazardous situations, it was clear that his life could not be taken until his work was finished. A large crowd of people had surrounded him, and there was much tumult in the temple, ’…they sought to take him: but no man laid hands on him, because his hour was not come.’ (John 7:30.) And again: ‘…Jesus walked into Galilee: for he would not walk in Jewry, because the Jews sought to kill him.’ (Ibid., 7:1.)” (Conference Reports, Apr. 1946, p. 46)

Mosiah 13:9
But I finish my message; and then it matters not whither I go, if it so be that I am saved.

Note: On occasion the Spirit will have such a powerful influence on the individual as to transform their being into a source of light. Like the stones that illuminated the Jaredite ship after being touched by Jehovah, the faces of the prophets become luminescent with the power of God. Mormon refers the reader to the instance when the face of Moses shone after conversing with the Lord. The brothers Nephi and Lehi had the same experience while conversing with angels, their faces…did shine exceedingly, even as the faces of angels (Hel 5:36). The Prophet Joseph Smith was noted to have a transcendent luminescence to his countenance when he was particularly full of the Spirit. The following are the accounts of those who witnessed this magnificent transformation: “Emmeline B. Wells: ‘The power of God rested upon him to such a degree that on many occasions he seemed transfigured. His expression was mild and almost childlike in repose; and when addressing the people, who loved him it seemed to adoration, the glory of his countenance was beyond description. At other times the great power of his manner, more than of his voice (which was sublimely eloquent to me) seemed to shake the place on which we stood and penetrate the inmost soul of his hearers, and I am sure that then they would have laid down their lives to defend him.’ “Mary Ann Winters: ‘I stood close by the Prophet while he was preaching to the Indians in the Grove by the Temple. The Holy Spirit lighted up his countenance till it glowed like a halo around him, and his words penetrated the hearts of all who heard him and the Indians looked as solemn as Eternity.’” (Truman Madsen, Joseph Smith the Prophet, pp. 89-90) After the untimely martyrdom, while many saints struggled to know who was to be the next leader of the Church, a remarkable thing happened during an August conference in 1844. The visage of Brigham Young was luminescent, transformed to resemble the prophet Joseph. Those with spiritual eyes were witness to the events. Jane Snyder Richards wrote: “After his tragic death I attended the meeting at which President Brigham Young addressed the Saints, and saw his face illuminated and appear as the face of Joseph while the voice of Joseph seemed to address the people through the mouth of Brigham. I can never forget the divine thrill that passed through the audience on that occasion and the impression that the appearance and voice of Joseph produced upon his hearers.’” (Milton V. Backman Jr., Keith W. Perkins, Writings of Early Latter-Day Saints and Their Contemporaries, A Database Collection, p. 550)

Mosiah 13:5
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.

Note: The life of Abinadi was preserved so that he could finish his message. Nephi was also protected by the power of God when his brothers were harboring murderous thoughts. He said, 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 (1 Ne 17:48). The pattern continues with Samuel the Lamanite. Although he was up on the city wall, the stones and arrows could not hit him (Hel 16:2). Because of the power of God that was protecting Samuel, the wicked Nephites would have been no more accurate had they shot at point-blank range. So we see that the Lord will preserve his prophets until they have delivered their message to the very last word. Elder Cree-L Kofford “…having been confounded by the word of God’s servant and following the command of their king, the wicked priests of Noah attempt to lay their hands on him that they might slay him. At this critical moment in the life of this great man, when his life hangs in the balance, his words reach out to us over a span of more than two thousand years. You can almost see his shoulders square noticeably as he draws himself to his full height and majestically proclaims: ‘Touch me not, for God shall smite you if ye lay your hands upon me, for I have not delivered the message which the Lord sent me to deliver’ (Mosiah 13:3; emphasis added). “Can you feel the electricity of that moment? Can you begin to understand now why Abinadi is such a special prophet? Words like heroic, courageous, obedient, fearless, powerful, dynamic, and faithful all come flooding into your mind as you replay that moment in Abinadi’s life over and over in your mind; and as you do, Abinadi rises to the very heights of what a servant of God should be.” (Heroes From the Book of Mormon, p. 71)

Mosiah 13:3
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.

Note: By the law of witnesses, the gospel principles of greatest importance are repeated in at least three different locations in the scriptures. The Ten Commandments, therefore, are found in Ex 20, Deut 5, Mosiah 12-13, and DC 42 (commandments 6-9), to mention a few. It is only appropriate that the Ten Commandments appear somewhere in the pages of the Book of Mormon. The commandment to have no other gods before Jehovah is more expressively rendered in the New Testament rendition, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind (Lu 10:27). This first commandment is the single, key beginning to a relationship with our Maker. The Creator of the Universe doesn’t like taking second or third place to our worldly interests. Therefore, he has declared in unmistakable language, for the Lord, whose name is Jealous, is a jealous God (Ex 34:14). The latter-day prophets have continually warned that the saints need to beware of idolatry, not the old-fashioned, idol worship version, but the version in which the desires and thoughts of the heart are not centered on the Lord. In this respect, our pursuit of wealth, our hobbies, our careers, and our recreational pursuits can become our gods. This form of idolatry is more insidious but no less pernicious. Spencer W. Kimball “Many worship the hunt, the fishing trip, the vacation, the weekend picnics and outings. Others have as their idols the games of sport, baseball, football, the bullfight, or golf. These pursuits more often than not interfere with the worship of the Lord and with giving service to the building up of the kingdom of God. To the participants this emphasis may not seem serious, yet it indicates where their allegiance and loyalty are. “Still another image men worship is that of power and prestige. Many will trample underfoot the spiritual and often the ethical values in their climb to success. These gods of power, wealth, and influence are most demanding and are quite as real as the golden calves of the children of Israel in the wilderness.” (The Miracle of Forgiveness, pp. 41-42) Mark E. Petersen “God will not favor us if we put him in second place in our lives and if we follow after worldly things regardless of what they may be. The command of the Savior was: ‘Seek ye first the kingdom of God, and his righteousness.’ (Matthew 6:33). In revelations to the Prophet Joseph Smith the Lord taught that we must have an eye single to the glory of God.” (Old Testament Institute Manual, p. 127) Brigham Young “…the Latter-day Saints are drifting as fast as they can into idolatry…drifting into the spirit of the world and into pride and vanity." "We wish the wealth of things of the world; we think about them morning, noon and night; they are first in our minds when we awake in the morning, and the last thing before we go to sleep at night." (Hugh Nibley, Approaching Zion, p. 334) Hugh Nibley ‘So money is the name of the game by which the devil cleverly decoys the minds of the Saints from God's work to his. ‘What does the Lord want of us up here in the tops of these mountains?’ Brigham Young asked twenty years after the first settling of the Valley. ‘He wishes us to build up Zion. What are the people doing? They are merchandizing, trafficking and trading.’ ‘Elders are agreed on the way and manner necessary to obtain celestial glory, but they quarrel about a dollar. When principles of eternal life are brought before them--God and the things pertaining to God and godliness--they apparently care not half so much about them as they do about five cents.’…. ‘Are their eyes single to the building up of the Kingdom of God? No; they are single to the building up of themselves.’ ‘Does this congregation understand what idolatry is? The New Testament says that covetousness is idolatry; therefore, a covetous people is an idolatrous people.’ ‘Man is made in the image of God, but what do we know of him or of ourselves, when we suffer ourselves to love and worship the god of this world--riches?’ Had the Latter-day Saints gone so far? They had, from the beginning; when the Church was only a year old, the Prophet Joseph observed that ‘God has often sealed up the heavens because of covetousness in the Church.’ Three years later, God revoked that ‘united order’ by which alone Zion could exist on earth (D&C 104:52-53)--in their desire for wealth, the Saints had tried to embrace both Babylon and Zion by smooth double-talk. The Mormons would have to wait for their blessings until they learned their lesson: ‘If the people neglect their duty, turn away from the holy commandments which God has given us, seek for their own individual wealth, and neglect the interests of the kingdom of God, we may expect to be here quite a time--perhaps a period that will be far longer than we anticipate.’” (Approaching Zion, p. 37)

Mosiah 12:35
Thou shalt have no other God before me.

Note: Now Abinadi turns the tables on his accusers. They have explained that they teach the Law of Moses. Abinadi asks them a fair question about the law they presume to understand. The answer is not an easy one, especially for someone who doesn’t understand the importance of Christ’s Messianic mission. That is why Abinadi doesn’t really criticize them for their answer, which was that salvation does come by the Law of Moses. He later explains that salvation doth not come by the law alone; and were it not for the atonement…that they must unavoidably perish (Mosiah 13:28). Using the same logic, one could ask, “Does salvation come by the higher law that was taught by the Savior?” The answer is the same, salvation doth not come by the law alone. Salvation is only possible through the atonement, regardless of which law you are under. Salvation cannot come by the law because no one is capable of meeting all the requirements of the law, For the law made nothing perfect, but the bringing in of a better hope did (Heb 7:19). Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin (Rom 3:20).

Mosiah 12:31
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?

Note: The language of the Book of Mormon is often unusual yet sublime. Here Abinadi accuses the priests of not applying their hearts to understanding. They had apparently read Isaiah yet still remained condemned because they had done nothing to try to understand his prophecies. Many of us have fallen under the same condemnation. Some of us read Isaiah with little hope of ever understanding its meaning. Some read the book of Revelation with little effort applied to comprehending its message. Even the writings of the plain and precious prophets of the Book of Mormon can be read on a superficial level. To do this is to miss the deeper meanings, to miss the quiet whisper of the Spirit, and to risk falling into hypocrisy like Noah’s priests. The scriptures weren’t given to us to be read. They were given to us to be searched. The difference is that the searcher has learned to apply his heart to understanding.

Mosiah 12:27
Ye have not applied your hearts to understanding; therefore, ye have not been wise. Therefore, what teach ye this people?

Note: Carlos E. Asay “Noah’s apostate priests had read the words of Isaiah but had not inquired of the Lord or searched for the proper meaning of the words handed down by their fathers. Like others who had failed to give ‘heed and diligence’ to the word of God, the ‘mysteries of God’ had been withheld from them (Alma 12:9–10). Therefore, Abinadi had reason to answer them in a condemning manner: ‘Are you priests, and pretend to teach this people…’” (The Seven M’s of Missionary Service, p. 135)

Mosiah 12:25
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?

Note: Based on DC 133:3-11, one can deduce that this phrase is referring to the Second Coming. However, Abinadi explains that all the ends of the earth shall see the salvation of our God again at the final judgment (Mosiah 16:1). This occurs after the Millennium and the little season where Satan is loosed. It is the time when every knee shall bow and every tongue confess, when the sheep are separated from the goats, and when those who cannot be sanctified…must remain filthy still (DC 88:35). At that time, even the vilest of sinners must confess before God that his judgments are just (Mosiah 16:1).

Mosiah 12:24
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?

Note: “Redeem means, (1) To buy again something that has been sold, by paying back the price that bought it. (Lev. 25:25;27:20)(2) To deliver and bring out of bondage those who were kept prisoners by their enemies. (Deut. 7:5;32:6) Cruden's Concordance of the Bible. Jerusalem had been sold, figuratively speaking, by the apostate Jews. They had perverted the ways of the Lord, and, too, they had abandoned the covenant their fathers had made with the Lord at Mount Sinai. The land of Jerusalem was the land of their inheritance. The Mosaic Law provided that land which had been sold, among other things, could be redeemed. However, a price was demanded for its redemption.…There was only One who could meet the prescribed terms. That One was their King! Isaiah said, ‘He hath redeemed Jerusalem’; not with money or with the might of a great army, but He hath Redeemed it with the blood that was shed on Mount Calvary; the Redemption brought about by Jesus of Nazareth, the King of the Jews.” (Reynolds and Sjodahl, Commentary on the Book of Mormon, vol. 2, p. 130) In addition to its spiritual redemption, The Old Jerusalem is not fully redeemed until the Savior comes amidst a vicious battle between the Jews and a group of nations from the north. After a 3.5 year siege of Jerusalem, the Savior will come to redeem them from their military enemies (Rev 11:2, Zech 14:2-3). As mentioned above, He will also come to declare spiritual redemption to those who should have known that he is the Messiah. Elder George Q. Morris “’Break forth into joy, sing together ye waste places of Jerusalem: for the Lord hath comforted his people, he hath redeemed Jerusalem. 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.’ (Isa. 52:9-10.) “And this looks to the time when the Lord Jesus Christ is to stand on the Mount of Olives, and the people will gather about that mount, and they will say, ‘What are these wounds in your hands and in your feet?’ And he will say unto them, ‘These are the wounds received in the house of my friends.’ Then they will recognize him--Jesus Christ, the Savior of the world.” (Conference Reports, Apr. 1960, p. 101)

Mosiah 12:23
Break forth into joy; sing together ye waste places of Jerusalem; for the Lord hath comforted his people, he hath redeemed Jerusalem;

Note: Abinadi's interpretation of this phrase touches on the importance of missionaries acting as watchmen on the tower. Referring to this phrase, he prophesies that the time shall come that the salvation of the Lord shall be declared to every nation, kindred, tongue, and people (Mosiah 15:28). We will borrow from some other scriptures to demonstrate the meaning of this phrase. First of all, around the time of the Second Coming, the New Jerusalem will come down out of heaven to its rightful place in the Americas. The Book of Mormon testifies that the land of the Jaredites was the place of the New Jerusalem, which should come down out of heaven, and the holy sanctuary of the Lord (Ether 13:3). When the Lord shall cause Zion to come down out of heaven, his servants and saints will see eye to eye with Him. John phrases the concept as follows, Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is (1 Jn 3:2, see also Moroni 7:48).

Mosiah 12:22
Thy watchmen shall lift up the voice; with the voice together shall they sing; for they shall see eye to eye when the Lord shall bring again Zion;

Note: Abinadi explains that those who bring good tidings and publish peace are the prophets, I mean all the holy prophets ever since the world began (Mosiah 15:13). He acknowledges that the greatest prophet to which this refers is the Lord himself, the founder of peace, yea, even the Lord, who has redeemed his people; yea, him who has granted salvation unto his people (Mosiah 15:18). This scripture is not limited to the prophets and the Lord. All who teach of the salvation wrought through Christ’s infinite atonement are doing the same thing—bringing good tidings and publishing salvation. Every missionary, teacher, and leader who has taught these saving principles has beautiful feet. The Lord spoke to the early Elders of the Church as follows, ye are blessed, for the testimony which ye have borne is recorded in heaven for the angels to look upon; and they rejoice over you, and your sins are forgiven you (DC 62:3). Wilford Woodruff “What position can any man occupy on the face of the earth, that is more noble, God-like, high and glorious than to be a messenger of salvation unto the human family?” (Journal of Discourses, vol. 13, p. 319) Carlos E. Asay “I like what Paul had to say about preachers or missionaries. He instructed the Romans: ‘For whosoever shall call upon the name of the Lord shall be saved. How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!’ (Romans 10:13–15.) The feet, the voices, the faces, and the whole being of those preachers who share saving truths will always be precious and beautiful to new converts, especially to those who have suffered in their sins. In the eyes of those who have learned of Christ and of his power to save, there are few if any blemishes in the missionaries who walked long distances to bring the gospel message.” (The Seven M’s of Missionary Service, p. 136) Franklin D. Richards “’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.’ It is that excellence of the knowledge of God that makes men and women beautiful, and makes their acts delightful when they are performed in righteousness in the name of the Lord Jesus Christ. I rejoice when I look around and contemplate this precious privilege…Here let me say, that every officer in the Church…and every sister that is the wife of such an husband should feel…that it is her privilege and duty to administer blessings, comfort and happiness to her husband, to her children, to her family and household. Every one in all the Church should be filled with a spirit of blessing. The authority of the Priesthood should cause a gushing forth from the fountain of the heart, a bubbling forth of streams of blessing, of consolation, of comfort and of rejoicing, each should try to help and benefit the other in every possible way.” (Journal of Discourses, vol. 26, p. 100) The good tidings are the message of the gospel. Abinadi explains the important components in chapter 15. He instructs us that the Lord had to redeem his people or else all mankind must have perished; he explains that the Savior has broken the bands of death so that all can be resurrected (Mosiah 15:19-20). In essence, he describes how the atonement saves us from spiritual death and physical death. This is the good news of the gospel.

Mosiah 12:21
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;

Note: Whether this priest is trying to ask Abinadi a question he wouldn’t know, or whether he is sincerely wondering about the meaning of the scripture, we don’t know. At any rate, Abinadi doesn’t give the answer right away. He takes this opportunity to call them to repentance (v. 25) and teach them about the Law of Moses. Without this background, the answer will not make sense to them, so he does not finish giving his answer to this question until Mosiah 16. Therefore, Abinadi demonstrates that not every answer should be given immediately. Often, there is wisdom in a delayed answer. The Lord gives us delayed answers to our prayers for the same reason, we are not always ready when we ask.

Mosiah 12:20
And it came to pass that one of them said unto him: What meaneth the words which are written, and which have been taught by our fathers, saying:

Note: In the conflict between the wisdom of man and the Spirit of God, the latter always prevails. Sherem had hopes of shaking Jacob from the faith (Jacob 7:5), Nehor contended with Gideon but Gideon withstood him (Alma 1:7), and Zeezrom had hopes of deceiving Amulek but by the time he was finished speaking, Zeezrom began to tremble (Alma 11:46). In this same pattern, Abinadi did withstand them in all their questions, and did confound them in all their words. Some of the most impressive stories of the wicked devices of mortal wisdom are found in the life of the Savior. Those who challenged Jesus of Nazareth were invariably humiliated by his wisdom. Some asked, Is it lawful to heal on the Sabbath days? that they might accuse him (Matt 12:10). Others tried to trip him up with the question, Is it lawful to give tribute unto Caesar, or not? (Matt 22:17) The chief priests were sure of their own authority. Therefore, the inquired, By what authority doest thou these things? And who gave thee this authority? (Matt 21:23) The Pharisees inquired, Is it lawful for a man to put away his wife for every cause? (Matt 19:3). In each of these instances the tempter was embarrassed by the wisdom of the Lord’s answers. After several such episodes, they realized they were outmatched. From then on, they durst not ask him any question at all (Lu 20:40).

Mosiah 12:19
And they began to question him, that they might cross him, that thereby they might have wherewith to accuse him; but he answered them boldly, and withstood all their questions, yea, to their astonishment; for he did withstand them in all their questions, and did confound them in all their words.

Note: Flattery, in the Book of Mormon sense, is to tell the carnal mind what it wants to hear. Noah’s people give a great example of such flattery. They justify the wickedness of the king and accuse Abinadi of false prophecy. Obviously, this is just what Noah wants to hear. Such is the job of “yes-men.” They agree with and flatter the boss without regard to truth or righteousness.

Mosiah 12:14
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.

Note: In sublime language typical of Old Testament prophecy, Abinadi prophesies of the last days of Noah’s life. His life is as a garment in a furnace…a dry stalk of the field, which is run over by the beasts…and a thistle…driven forth upon the face of the land. Mosiah 19 contains the fulfillment of this prophecy. First of all, Noah is almost killed by Gideon. Just as Gideon is ready to kill Noah, the king notices an invading Lamanite army (Mosiah 19:6-7). Feigning concern for his people, he is spared, only to be chased by the Lamanites. While being pursued, he instructs the men to leave their women and children behind and run for their lives (Mosiah 19:11). A group of men follow Noah, leaving their wives and children to the mercy of the Lamanites. They later regret their cowardly deed and tell Noah of their plans to return to the defense of their wives and children (Mosiah 19:19). He commands them not to return. This is his final political blunder. His most strident followers now turn on him. They put him to death by fire, just as he had killed Abinadi. Not only was his life as a garment in a furnace, his entire body became fuel for this furnace of fire.

Mosiah 12:10
And he also prophesieth evil concerning thy life, and saith that thy life shall be as a garment in a furnace of fire.

Note: Here the Lord makes an interesting argument. He warns them that if they don’t repent that they will be made an example to subsequent generations. In effect, the Lord will make them famous for their iniquity. The Lord has taught us of the real effects of utter iniquity. He has preserved the record of Sodom and Gomorrah, of the Jaredites, of the Nephites, and of all those who have suffered or been destroyed because of their iniquity, even this will I do that I may discover the abominations of this people to other nations.

Mosiah 12:8
And it shall come to pass that except they repent I will utterly destroy them from off the face of the earth; yet they shall leave a record behind them, and I will preserve them for other nations which shall possess the land; yea, even this will I do that I may discover the abominations of this people to other nations. And many things did Abinadi prophesy against this people.

Note: As in Mosiah 7:31, the Hebrew idiom, the east wind, is used. This phrase means a destruction or a famine. The expression is used many times in the Old Testament. From Easton’s Bible Dictionary, “In Palestine this wind blows from a burning desert, and hence is destitute of moisture necessary for vegetation.” “The east wind is a destructive wind which originates in the east, the symbolic direction of Deity's presence. Also called ‘the wind of the Lord’ (Hosea 13:15), it is ‘prepared’ by God (Jonah 4:8) for the purpose of destroying the ungodly and unrighteous. The Lord has stated, ‘If my people shall sow filthiness they shall reap the east wind, which bringeth immediate destruction’ (Mosiah 7:31). Hence they are ‘smitten with the east wind’ (Mosiah 12:6; see also Job 27:21).” (Donald W. Parry, Joseph Fielding McConkie, A Guide to Scriptural Symbolism, p. 45)

Mosiah 12:6
And it shall come to pass that I will send forth hail among them, and it shall smite them; and they shall also be smitten with the east wind; and insects shall pester their land also, and devour their grain.

Note: After two years of keeping a low profile, Abinadi returns to the work of the prophet—calling people to repentance. Interestingly, he disguises himself and yet quickly blows his disguise by telling them who he is, Thus has the Lord commanded me, saying—Abinadi. Why would Abinadi disclose his name while in disguise? There is no explanation for this apparent incongruity. The Book of Mormon is the most correct book on the earth. Yet, we still find small, insignificant incongruities and grammatical problems. This underscores what Joseph Smith meant by the phrase “most correct book.” Doctrinally speaking, the book has no errors. Spiritually speaking, no false concepts are taught. Everything in the book is designed to bring the reader closer to the Lord—closer to his way of thinking, closer to his purity, closer to his powerful atonement. The Book of Mormon has its own warning to its critics. Speaking of those who take advantage of the Book of Mormon’s small incongruities, the Lord told Moroni, Fools mock, but they shall mourn (Ether 12:26).

Mosiah 12:1
And it came to pass that *after the space of two years that Abinadi came among them in disguise, that they knew him not, and began to prophesy among them, saying: Thus has the Lord commanded me, saying—Abinadi, go and prophesy unto this my people, for they have hardened their hearts against my words; they have repented not of their evil doings; therefore, I will visit them in my anger, yea, in my fierce anger will I visit them in their iniquities and abominations.

Note: Evidence that you need weapons of war even during the time of peace

Mosiah 10:1
And it came to pass that we again began to establish the kingdom and we again began to possess the land in peace. And I caused that there should be weapons of war made of every kind, that thereby I might have weapons for my people against the time the Lamanites should come up again to war against my people.

Note: Hugh Nibley “Now the fact that they worked hard doesn't sanctify their wealth or the uses of it. Remember, Jacob said, you have worked hard, and by your industry you have acquired great wealth. But it's vile; you shouldn't have it. The fact that you have worked for the stuff doesn't mean that it is sanctified at all. Here the people were all for the program. He was a very popular king and put on a great show. ‘Thus did the people labor exceedingly to support iniquity.’” (Teachings of the Book of Mormon, lecture 33, p. 53)

Mosiah 11:6
Yea, and thus they were supported in their laziness, and in their idolatry, and in their whoredoms, by the taxes which king Noah had put upon his people; thus did the people labor exceedingly to support iniquity.

Note: King Noah deserves the dubious distinction of being the most wicked king in Nephite history. He taxes his people more than his predecessors, he encourages riotous living, becomes a wine-bibber, establishes the practice of polygamy and concubines to satisfy his lustful heart, turns his people from the Lord, fails to adequately protect them from the Lamanites, has the prophet Abinadi burned at the stake, and finally, while fleeing from a Lamanite army, suggests that the men abandon the women and children and run for their lives (Mosiah 19:11). He is the best example of the adage, when the wicked rule, the people mourn (DC 98:9). The beginning of chapter 11 begins with a change from the unabridged record of Zeniff to Mormon’s abridgement of the record of Noah. Until the reign of Abinadi, Mormon has nothing good to write about—just the wickedness of Noah, his extravagance as king, and the wickedness of his priests.

Mosiah 11:1
And now it came to pass that Zeniff conferred the kingdom upon Noah, one of his sons; therefore Noah began to reign in his stead; and he did not walk in the ways of his father.

Note: The human mind has been referred to as a blank slate, or tabula rasa, upon which all experiences get recorded from childbirth on. The gospel clearly states that the slate is not clean when we come to earth. We are all a product of our pre-mortal experience, temperament, intelligence, and diligence but the importance of receiving correct teaching from parents is indispensable. In Zeniff’s commentary, we find that prejudice is a learned commodity, a hand-me-down of eternal consequence. Have you ever heard a parent ask, “I wonder where my kid gets these ideas?” Yet, it is often the parent who, with subtle reference, degrading language, and insulting innuendo, has taught the child a sense of racial, ethnic, or religious superiority. The Lamanites are incapable of believing in the God of the Nephites because they have been so consistently taught to hate the Nephites. In the Lamanite tradition, Nephi is no more than an insubordinate, power-hungry thief. Because of the traditions of their fathers, which are not correct (Mosiah 1:5), the Lord will not hold them completely responsible for their attitude toward the Nephites as Lehi prophesied to the children of Laman and Lemuel, I leave my blessing upon you, that the cursing may be taken from you and be answered upon the heads of your parents (2 Ne 4:6). Along these same lines the Lord warns the saints of the latter-days, And again, inasmuch as parents have children in Zion…that teach them not to understand the doctrine of repentance, faith in Christ the Son of the living God, and of baptism and the gift of the Holy Ghost by the laying on of the hands, when eight years old, the sin be upon the heads of the parents (DC 68:25). Joseph Fielding Smith “No person can begin too early to serve the Lord. Parents are instructed to teach their children from infancy, with the warning that they will be held accountable if they fail to do so. If a child is taught in righteousness from birth, it will most likely be a follower of righteousness always. They who refuse to seek the Lord early are forsaken in the hour of their trouble. Read the history of Israel, of the Nephites. How often when they rebelled were they punished! How slow was the Lord to hear their cries when trouble came upon them because of their sins!” (Conference Report, Apr 1969, p. 122) David O. McKay “I believe firmly that parents fail to get obedience from their children during the first five years of childhood. I believe that during that most important period of child life the parents sow the seeds of obedience or disobedience. Some of us fill that period of child life with too many don'ts, failing to make the child realize that a request from father, a request from mother should be complied with. Mother says: ‘Don't touch that,’ to the little child. The little child toddles along and touches it. What is the result? The seeds of disobedience are sown. You don't have to punish the little child. Lovingly, kindly, but firmly, teach the child that there are rules in the house which should be obeyed. Mothers, fathers, treasure sacredly and sense keenly your responsibility to the child during those first five plastic years of its life.” (Conference Reports, June 1919, p. 79)

Mosiah 10:17
And thus they have taught their children that they should hate them, and that they should murder them, and that they should rob and plunder them, and do all they could to destroy them; therefore they have an eternal hatred towards the children of Nephi.

Note: Appropriately, we often think of Nephi as a rock of faith and obedience. He was remarkably stalwart, but the anger of Laman and Lemuel was terribly painful for him. Understandably, he was angry in return. This is made evident in the psalm of Nephi, why should my heart weep and my soul linger in the valley of sorrow, and my flesh waste away, and my strength slacken, because of mine afflictions…Why am I angry because of mine enemy? (2 Ne 4:26, 27, emphasis added)

Mosiah 10:14
And his brethren were wroth with him because they understood not the dealings of the Lord; they were also wroth with him upon the waters because they hardened their hearts against the Lord.

Note: “A prime excuse for one's own folly is to blame someone else for it. At this the Lamanites were masters. They justified their own faults by accusation. The mirror in which they saw themselves, distorted and confused the past. They forgot that the Lord favored Nephi because he was more diligent in keeping the commandments of the Lord.” (Reynolds and Sjodahl, Commentary on the Book of Mormon, vol. 2, p. 115)

Mosiah 10:13
And again, that they were wronged while in the land of their first inheritance, after they had crossed the sea, and all this because that Nephi was more faithful in keeping the commandments of the Lord—therefore he was favored of the Lord, for the Lord heard his prayers and answered them, and he took the lead of their journey in the wilderness.

Note: “False traditions are the currency of devils and fill the treasure houses of hell. With them the prince of darkness has purchased his own prophets, priests, and kings. With them he has possessed nations and generations of people. Of them Joseph Smith said: they are as ‘an iron yoke,’ ‘a strong band...... the very handcuffs, and chains, and shackles, and fetters of hell’ (D&C 123:8). As the Jews lost the revelation of Sinai in their traditions, making the commandments of none effect, so the traditions of Christianity supplanted that which was brought by the Messenger of the Covenant in the meridian of time, leaving Christian and Jew to wander alike in darkness (see Matthew 15:6; Malachi 3:1).” (McConkie and Millet, Doctrinal Commentary on the Book of Mormon, vol. 2, p. 198)

Mosiah 10:12
They were a wild, and ferocious, and a blood-thirsty people, believing in the tradition of their fathers, which is this—Believing that they were driven out of the land of Jerusalem because of the iniquities of their fathers, and that they were wronged in the wilderness by their brethren, and they were also wronged while crossing the sea;

Note: A change of royal power is accompanied by all sorts of uncertainty. Laman’s son felt no obligation to keep covenants his father had made with Zeniff (Mosiah 9:6). His political plan was no doubt popular among the Nephite haters. Thus he had them prepare for war. The children of Israel found themselves in a similar situation when the Pharaoh who knew Joseph died and passed the kingdom on to his son: Now there arose up a new king over Egypt, which knew not Joseph. And he said unto his people, Behold, the people of the children of Israel are more and mightier than we: Come on, let us deal wisely with them; lest they multiply, and it come to pass, that, when there falleth out any war, they join also unto our enemies, and fight against us, and so get them up out of the land. Therefore they did set over them taskmasters to afflict them with their burdens.’ (Ex 1:8-11)

Mosiah 10:6
And it came to pass that king Laman died, and his son began to reign in his stead. And he began to stir his people up in rebellion against my people; therefore they began to prepare for war, and to come up to battle against my people.

Note: In the first 22 years of Zeniff’s reign, it appears that he had only one battle with the Nephites (Mosiah 9:17). His tone in chapters 9 and 10 is guarded because he sees the future of his people—that they are likely to suffer many more battles because of the hatred of the Lamanites. In retrospect, Zeniff is not a bad protector and leader. He succeeded in his life ambition to inhabit the land of his fathers. His people lived in peace for most of his reign. He was a successful military leader and moral compass for his people. Most importantly, he understood that in order to win battles, the people had to call upon the Lord to deliver them from their enemies. The unfortunate legacy of Zeniff’s life is that he leaves his people in a precarious position—surrounded by Lamanites. Worse than this, he confers the kingdom on his wicked son, Noah. The combination of these two factors spells doom for his people.

Mosiah 10:5
And I did cause that the women should spin, and toil, and work, and work all manner of fine linen, yea, and cloth of every kind, that we might clothe our nakedness; and thus we did prosper in the land—thus we did have continual peace in the land for the space of twenty and two years.

Note: Stealing the flocks of others soon became a way of life for some Lamanites. This is evidence in the story of Ammon who was protecting the flocks of king Lamoni. In this instance, the Lamanite pillagers were stealing from their fellow brethren, Now it was the practice of these Lamanites to stand by the waters of Sebus to scatter the flocks of the people, that thereby they might drive away many that were scattered unto their own land, it being a practice of plunder among them (Alma 18:7).

Mosiah 9:14
For, in the *thirteenth year of my reign in the land of Nephi, away on the south of the land of Shilom, when my people were watering and feeding their flocks, and tilling their lands, a numerous host of Lamanites came upon them and began to slay them, and to take off their flocks, and the corn of their fields.

Note: Like the early Mormon settlers of Missouri and Illinois, the people of Zeniff grew strong enough to threaten the political and social security of their Lamanite neighbors. An understandable source of conflict, this eventually led to multiple battles with and bondage to the Lamanites. Of course, they would not have fallen into bondage to the Lamanites if they had not turned from the Lord. When the Nephites went to battle in the strength of the Lord (v. 17), they were not destroyed. In the first battle between Zeniff’s people and Laman’s armies, Laman lost 3043 while Zeniff lost only 279 (v. 18-19).

Mosiah 9:11
Therefore it came to pass, that after we had dwelt in the land for the space of *twelve years that king Laman began to grow uneasy, lest by any means my people should wax strong in the land, and that they could not overpower them and bring them into bondage.

Note: “Together with ‘neas and sheum’ of Mosiah 9:9 and ‘cureloms and cumoms’ of Ether 9:19, we have some very convincing examples of what are technically known as hapax legomena. Linguistically, such terms are a part of almost all ancient records. Indeed they become a check on their age. Hapax legomena are terms which cannot be translated, only transliterated-that is, put into the sounds of a language.” (Richard H. Cracoft, Neal E. Lambert, A Believing People: Literature of the Latter-Day Saints, p. 143) Nobody knows exactly what crop or grain is represented by these words. That Joseph Smith would not be able to describe in 1829 English every word or term used by the Nephites is evidence for the authenticity of the Book of Mormon:

Ether 9:19
And they also had horses, and asses, and there were elephants and cureloms and cumoms; all of which were useful unto man, and more especially the elephants and cureloms and cumoms.

Note: “Together with ‘neas and sheum’ of Mosiah 9:9 and ‘cureloms and cumoms’ of Ether 9:19, we have some very convincing examples of what are technically known as hapax legomena. Linguistically, such terms are a part of almost all ancient records. Indeed they become a check on their age. Hapax legomena are terms which cannot be translated, only transliterated-that is, put into the sounds of a language.” (Richard H. Cracoft, Neal E. Lambert, A Believing People: Literature of the Latter-Day Saints, p. 143) Nobody knows exactly what crop or grain is represented by these words. That Joseph Smith would not be able to describe in 1829 English every word or term used by the Nephites is evidence for the authenticity of the Book of Mormon:

Mosiah 9:9
And we began to till the ground, yea, even with all manner of seeds, with seeds of corn, and of wheat, and of barley, and with neas, and with sheum, and with seeds of all manner of fruits; and we did begin to multiply and prosper in the land.

Note: The righteous Nephites always had a soft spot in their hearts for their brethren the Lamanites. Zeniff was quick to acknowledge the good qualities of Lamanite society. In this respect, he was like Jacob who noted, the Lamanites…are more righteous than you…their husbands love their wives, and their wives love their husbands; and their husbands and their wives love their children (Jacob 3:5,7).

Mosiah 9:2
Therefore, I contended with my brethren in the wilderness, for I would that our ruler should make a treaty with them; but he being an austere and a blood-thirsty man commanded that I should be slain; but I was rescued by the shedding of much blood; for father fought against father, and brother against brother, until the greater number of our army was destroyed in the wilderness; and we returned, those of us that were spared, to the land of Zarahemla, to relate that tale to their wives and their children.

Note: A few points deserve mention. First, one can’t help but notice the similarities between the introduction of Zeniff and that of Nephi who said, I, Nephi, having been born of goodly parents, therefore I was taught somewhat in all the learning of my father…having had a great knowledge…(1 Ne 1:1). Second, Zeniff says all the language of the Nephites because there was more than one language. They spoke a form of Hebrew, wrote in reformed Egyptian, and joined with the Mulekites who spoke an entirely different language. Third, it is interesting that chapters 9 and 10 are written in the first person. This means that Mormon wrote the story of Zeniff verbatim without abridgement or editorializing. As soon as his son Noah takes charge, Mormon begins to abridge the record and the rest of the story is told in third person.

Mosiah 9:1
I, Zeniff, having been taught in all the language of the Nephites, and having had a knowledge of the land of Nephi, or of the land of our fathers' first inheritance, *and having been sent as a spy among the Lamanites that I might spy out their forces, that our army might come upon them and destroy them—but when I saw that which was good among them I was desirous that they should not be destroyed.

Note: The words of Limhi in verses 29-31 are not found in the Old Testament. He is probably quoting an Old Testament prophecy contained on the brass plates. The pattern of the prophecy is consistent with other Hebrew prophets. There is parallelism between verses 30 and 31. The Hebrew idiom, the east wind, is used. This phrase means a destruction or a famine. From Easton’s Bible Dictionary, “In Palestine this wind blows from a burning desert, and hence is destitute of moisture necessary for vegetation.” “The east wind is a destructive wind which originates in the east, the symbolic direction of Deity's presence. Also called ‘the wind of the Lord’ (Hosea 13:15), it is ‘prepared’ by God (Jonah 4:8) for the purpose of destroying the ungodly and unrighteous. The Lord has stated, ‘If my people shall sow filthiness they shall reap the east wind, which bringeth immediate destruction’ (Mosiah 7:31). Hence they are ‘smitten with the east wind’ (Mosiah 12:6; see also Job 27:21).” (Donald W. Parry, Joseph Fielding McConkie, A Guide to Scriptural Symbolism, p. 45)

Mosiah 7:31
And again he saith: If my people shall sow filthiness they shall reap the east wind, which bringeth immediate destruction.

Note: The great mystery contained on the 24 plates includes the Book of Ether. Moroni said, I take mine account from the twenty and four plates which were found by the people of Limhi, which is called the Book of Ether (Ether 1:2). But Moroni abridged the record and did not include all of the prophecies of the brother of Jared. They were withheld because of their greatness, for the Lord showed unto the brother of Jared all the inhabitants of the earth which had been, and also all that would be (Ether 3:25). This great revelation is to come forth when the people are ready, in that day that they shall exercise faith in me, saith the Lord even as the brother of Jared did, that they may become sanctified in me, then will I manifest unto them the things which the brother of Jared saw, even to the unfolding unto them all my revelations (Ether 4:7).

Mosiah 8:19
And now, when Ammon had made an end of speaking these words the king rejoiced exceedingly, and gave thanks to God, saying: Doubtless a great mystery is contained within these plates, and these interpreters were doubtless prepared for the purpose of unfolding all such mysteries to the children of men.

Note: The best explanation of a seer is contained in Mosiah 8. A seer is a translator, the one with the right to use the Urim and Thummim to inquire about the mind and will of the Lord. Verse 17 seems to indicate that a seer has a greater capacity to reveal secret things and the hidden things of God. The Old Testament lists some prophets who were also seers but many of the names are less familiar, Samuel, Zadok, Gad, Heman, Iddo, Hanani, Asaph, Jeduthun, and Amos (see TG-Seer). The President of the Church is the active seer in our dispensation. The D&C teaches, the duty of the President of the office of the High Priesthood is to preside over the whole church, and to be like unto Moses—Behold, here is wisdom; yea, to be a seer, a revelator, a translator, ad a prophet, having all the gifts of God which he bestows upon the head of the church (DC 107:92). This same gift of seership is bestowed upon all the men who are ordained as apostles. Every General Conference, the Apostles and First Presidency are sustained as prophets, seers, and revelators. “’A seer, ‘ wrote Elder John A. Widtsoe, ‘is one who sees with spiritual eyes. He perceives the meaning of that which seems obscure to others; therefore he is an interpreter and clarifier of eternal truth. He foresees the future from the past and the present. This he does by the power of the Lord operating through him directly, or indirectly with the aid of divine instruments such as the Urim and Thummim. In short, he is one who sees, who walks in the Lord's light with open eyes.’ (Evidences and Reconciliations, p. 258.)” (McConkie and Millet, Doctrinal Commentary on the Book of Mormon, vol. 2, p. 192) The best example of a seer in our generation is the work and ministry of Joseph Smith, referred to by Joseph of Egypt as a choice seer (2 Ne 3:6). “The ancient prophet Enoch was privileged to behold things ‘which were not visible to the natural eye; and from thenceforth came the saying abroad in the land: A seer hath the Lord raised up unto his people’ (Moses 6:36). As the past is but a pattern for the future, so too in our day has God raised up a seer, a ‘choice seer’ in the land, one who indeed was allowed entrance within the veil and was enabled to see things ‘afar off’ (D&C 101:54). Joseph Smith was called of God in this final dispensation to stand as a prophet, a seer, a revelator of sacred matters, a covenant spokesman among modern Israel.” (Millett and McConkie, Joseph Smith, the Choice Seer, Preface)

Mosiah 8:15
And the king said that a seer is greater than a prophet.