Lesson 20: “My Soul Is Pained No More” Mosiah 25–28

Lesson 20: “My Soul Is Pained No More”     

Mosiah 25–28 

Mosiah 25 

All the followers of Alma and Limhi were now safely gathered to Zarahemla.  King Mosiah would now have to determine what to do with them. This determining began with a sharing of the records of both Limhi and Alma to the residents of Zarahemla.  They would both rejoice and weep over the events accounted to them. Obviously, the people were prepared for long readings of the events, as such accounts could not have been handled in a short time. Perhaps the readings even took days to complete, we do not know for certain. 

Afterward, the disposition of Limhi and Alma's peoples needed to be determined. Obviously, there could not be two kings of the people, and given this was Mosiah's kingdom, Limhi would have to surrender his kingdom.  There is no evidence given of the Limhites being granted a land of their own, such as will occur later on with the converted Lamanite people called the Ammonites.  In the current scenario, it seems the people do not remain a tribe of the Nephites, but are fully absorbed, as they call themselves Nephites. 

How must King Limhi have felt to lose his kingdom, power and authority?  With the Limhites now called Nephites, he no longer ruled, as only direct descendants of the prophet Nephi were rulers. 

Imagine the feelings of the children of Noah's priests.  Their fathers abandoned them to die at the hands of the Lamanites. Their fathers abandoned their mothers and carried off young maidens instead.  They never tried to enquire regarding their families. It is noteworthy that while the people of Limhi and Alma were "numbered with the Nephites"  (Mosiah 25:13), only the children of Noah's priests rejected their own fathers and chose to be the "children of Nephi" in a formal adoption (vs 12).   They would not carry with them the stigma of being the children of evil parents, but would instead be the children of Nephi. 

While Limhi may not have received any benefit except new citizenship and baptism, Alma is allowed by Mosiah to make churches in the land of Zarahemla (Mosiah 25:19-23).  Didn't Zarahemla already have churches of God in the land before Alma? If so, why would Alma need to create more?  

A search of the Book of Mormon for the following words: church(es) andsynagogue(s), shows that prior to Mosiah 18 (when Alma baptized his people at the waters of Mormon and started his church),  we find that all references to the terms apply to either the apostate Jerusalem church in Nephi's day, or to the future churches of the Lamb and Devil in the last days.   There is no reference that I could find regarding a church being established by the Nephites prior to Alma. 

In other words, Alma may very well have formed the first church among the Nephites.   The focus prior to this time was either family worship (altar in the wilderness) or national worship (at temple) of God.   That King Benjamin gave a religious sermon at the national temple to all his people, who stayed in tents (miniature tabernacles), rather than having prophet-priests teaching them in their own churches, suggests that the concept of a church had not yet developed.  

In developing his own religious group, Alma discovered that he personally could only teach and guide so many people, before the work became too arduous and unruly.  He determined that ordaining a priest for every 50 people allowed the priest to manage the small flock well on a daily/weekly basis, with Alma able to move around between flocks to care for all of them as needed.  It is very likely that King Mosiah found this organization very useful and as a prophet and seer himself, authorized Alma to establish churches throughout the land of Zarahemla.   We may note that Alma was not necessarily given authority over the temple worship/sacrifice, but that possibly remained in King Mosiah's hands.   

Another thing to consider: while Nephi previously spoke about baptism, it does not seem to have become a general practice among the Nephites until Alma, when "whosoever were desirous to take upon them the name of Christ, or of God, they did join the churches of God" (Mosiah 25:23).  As noted in Mosiah 18, baptism was required for entrance into the church. 

With this division of labor between church/synagogues of Alma, and temple of King Mosiah, it may be that we see different levels of authority, as well as different practices under the law of Moses.  As in the days of Jesus, while many priests actively offered sacrifice in the temple, John the Baptist baptized in distant rivers.  Similarly, while the early Christian Church required the Jewish converts to be circumcised and serving in the temple; Paul's Gentile converts had a different set of requirements to join the Church: faith, repentance and baptism.  We may be seeing such a grand transformation of the Nephite religion with the work of King Mosiah and Alma, as well. 

Mosiah 26 

With the power that Alma desired of Mosiah to establish the Church, came authority and responsibility.  Alma and his priests found that the children of many of their new converts did not believe.  They refused baptism and membership into the church.  They enticed members to join them in sin.  For Alma, it was obviously a case for the king.  As a wise king, Mosiah understood that authority given meant the new leader would have to solve his own problems.  This wasn't an issue that was threatening the kingdom or the temple, but was threatening the destruction of Alma's church. 

The Lord revealed to Alma (after much wrestling with the Spirit) that the issue was one of faith and repentance.  For those who would repent, including humbly confessing their sins, they would be kept within the fold.  Meanwhile, those who refused to confess faith or repent would be excommunicated. This would protect the Church from those who could possibly destroy it from within, while allowing the unbelievers their freedom to not be members.   

In today's Church, many local leaders prefer to do as Alma initially did, and hide away from the responsibility that is theirs. I knew of a ward, where a series of bishops tucked away letters from unbelievers requesting to have their names removed from the records. Their hope was if they ignored it, then perhaps these would someday change their minds.  Instead, leaving them on the records of the church only caused these individuals annoyance anytime someone contacted them.  It was a courageous and tenacious bishop who finally cleared out almost 15 years worth of letters over a 3 month period of time.  What these previous bishops did not understand is that retaining people who did not want to be retained hurt the church's relationship in the community and sometimes with its own members. 

This, perhaps, became one of the keys to Alma's church surviving and often thriving.  It did not force people to be in its ranks.  It showed Christ's mercy by also being merciful to those who confessed and repented of their sins.  It also protected itself by removing those who were like cancers in the church.  And sometimes those cancers can be very close to home. 

Mosiah 27 

Contentions and persecutions arise in the Nephite nation to the extent that laws are passed by King Mosiah to forbid non-believers from persecuting Alma's Church.  Note that King Mosiah still has his own priests (Mosiah 27:1), so Alma's church is not necessarily the only religious establishment around that is accepted by God or by King Mosiah. 

Interestingly, Mosiah sent a proclamation for the unbelievers to not persecute the church, but Alma had to direct his church members to not persecute anyone, either.  Clearly, we have a rule that benefits one group, and not all, as the proclamation does not prevent church members from persecuting non-members.  We could consider Alma's church a privileged class, given extra consideration by the king to ensure that it not only survives, but thrives.  

Among the unbelievers are those that actively seek the destruction of the church of Alma.  Among these are the sons of King Mosiah and also the son of Alma.  We do not know whether they were against all belief in God, or if they were only against the teachings and practices of Alma's church.   It is possible that Mosiah's priests performed the works of the temple and the Mosaic Law for the nation, and Alma's church would be a new development that was separate from the official national religion.  As Saul in the New Testament sought to destroy the Christian faith, being a threat to Jewish teachings and rituals, so these young men may have set out to protect the Law of Moses from an upstart religion.  Why would Alma the younger be an "idolatrous" (27:8) man?  Because the Law of Moses is to lead us to Christ, and not be the fulfillment in itself.  As with the priests of Noah, they may have believed that salvation came through Moses and his Law. 

Again, it is also possible that Alma and the sons of Mosiah were rebellious youth, not believing at all in the things of God, or perhaps even worshiping another god entirely.  As noted in previous lessons, it is very probable that the Nephites had absorbed many other nations already here, and would have also absorbed the local gods of the peoples, as well.   Perhaps these youth were angered that Mosiah would give preference to one religion over the others, by establishing laws that protected Alma's church, but did not include protection for the other religions among the people. 

Regardless of what/who Alma worshiped, he set out to destroy his father's church.   Flattery seems to be the preferred tool of those that seek to lead people away from God.  It is easy to use one good concept to beat up on other virtues of the gospel.  Today, we have the virtues of freedom, fairness, etc., being used to excuse sin and even try to justify evil works as normal.  We can imagine young Alma doing the same thing in his day to entice people away from the gospel's teachings and convince them to accept a different world view that embraced sin, calling good evil and evil good. 

That it took an angel's chastisement to get their attention is instructive.  Laman and Lemuel were also castigated by an angel, and they were humbled for a time.  Why did Alma and Mosiah's sons have a true and lasting change of heart, and Lehi's sons did not?  We'll get into Alma's conversion story later (Alma 36), as it is very instructive on many levels for us.  For the sons of Mosiah, they also fell to the earth when the angel trumpeted his demand to stop harming the church of God.   

It is obvious that they all experienced a "mighty change of heart", as the young Alma noted as he arose from his coma:  

"I have repented of my sins, and have been redeemed of the Lord; behold I am born of the Spirit. 

And the Lord said unto me: Marvel not that all mankind, yea, men and women, all nations, kindreds, tongues and people, must be born again; yea, born of God, changed from their carnal and fallen state, to a state of righteousness, being redeemed of God, becoming his sons and daughters; 

And thus they become new creatures; and unless they do this, they can in nowise inherit the kingdom of God. 

I say unto you, unless this be the case, they must be cast off; and this I know, because I was like to be cast off. 

Nevertheless, after wading through much tribulation, repenting nigh unto death, the Lord in mercy hath seen fit to snatch me out of an everlasting burning, and I am born of God" (Mosiah 27:24-28). 

The concept that we must be "born again" means we must allow the old person die.  One cannot just rearrange the old molecules, but must allow a major replacement of the whole cloth.  We must become "new creatures"  in Christ, or we cannot be born again.  Without being born anew, we will die and be cast off as dead.  Only the new born children of God, the living, may inherit the kingdom of God. 

Mosiah's sons were also vigorous in bearing witness of their lives, traveling throughout the Nephite lands trying to repair the damage they previously had done.  In describing their efforts, we are reminded of Abinadi's preaching among the people of wicked king Noah: 

"And how blessed are they! For they did publish peace; they did publish good tidings of good; and they did declare unto the people that the Lord reigneth" (Mosiah 27:37). 

Mosiah 28 

"Now they (sons of Mosiah) were desirous  that salvation should be declared to every creature, for they could not  bear that any human soul should perish; yea, even the very thoughts that  any soul should endure endless torment did cause them to quake and  tremble. 

And  thus did the Spirit of the Lord work upon them, for they were the very  vilest of sinners. And the Lord saw fit in his infinite mercy to spare  them; nevertheless they suffered much anguish of soul because of their  iniquities, suffering much and fearing that they should be cast off  forever" (Mosiah 28:3-4). 

They felt themselves the vilest of sinners, and needed to fix what they had destroyed.  Why then, did they feel a need to go to the land of Nephi to preach the gospel to the Lamanites, which they had never seen?  Was it to fix the damage caused by another king (Noah) among the Lamanites? Clearly, Nephite reputations were not helped by Noah's antics, nor the wars his pride (and that of his people) engendered.  As noted in Mosiah 27:37, perhaps it was to redeem Abinadi's words in the land of Nephi?  Here we begin to see a parallel story.  Years before, King Mosiah sent a group of men to see what had happened with Zeniff and his people in the land of Nephi.  This group was led by a man named Ammon, who felt himself unworthy to baptize King Limhi's people.  Still, he was able to help physically save the people from slavery and possible destruction. 

Now, we see another Ammon going to the land of Nephi.  This time, he also feels unworthy of God, but righteous enough to baptize and preach repentance.  In this mission, Ammon and his brethren will save the Lamanites in the land of Nephi from spiritual slavery and destruction.   Of course, this story will detailed later in the Book of Mormon's saga regarding the Land of Nephi.

Book of Mormon Lesson 19: “None Could Deliver Them but the Lord” Mosiah 18-24

Book of Mormon Lesson 19: “None Could Deliver Them but the Lord” 

Mosiah 18-24 

With the death of Abinadi, we are introduced to the new prophet, Alma the elder.  We are told that Alma was a priest of Noah, who upon hearing Abinadi recognized they were not living the law of Moses nor living righteously, and attempted to defend him.  Alma was thrust out, and went into hiding, where he spent many days repenting of his sins. 

We are not exactly told where Alma received his priesthood authority.  It may have come from the ordination of priests under Noah - priests who actually did hold authority, but were not righteous.  The pattern of king approving of the priests' ordination, or perhaps doing them himself, are shown in Zeniff's and Noah's actions.  This is a pattern we see with the kings of Israel, beginning with David and Solomon.  However, it is interesting that Limhi does not seem to have the ability to provide priesthood ordination to anyone, as he hoped Ammon could baptize the people.  It is possible that Alma was ordained later by an angel of God,  however the Limhites seem to recognize that Alma had the proper authority to baptize and wished to be with him to receive the ordinance. 

In chapter 18, Alma teaches on the border of the wilderness in a land called Mormon. Though it does not specifically state it, Alma teaches the "Doctrine of Christ" (2 Nephi 31, 3 Nephi 11).  In verse 21 he encourages them to have no contentions among themselves, then teaches of faith in Christ, repentance, baptism and the Holy Ghost.  He teaches them to be one. In his explanation of the baptismal covenant, he discusses the promise to be "willing to bear one another’s burdens, that they may be light;  Yea, and are willing to mourn with those that mourn; yea, and comfort those that stand in need of comfort" (vs 8-9).  Such promises tie the baptismal covenant directly to the Doctrine of Christ, which is to become one with each other. In this Doctrine, we also observe "to stand as witnesses of God at all times and in all things, and in all places that ye may be in, even until death" (vs 9).   We also must become one with God.  Truly we learn the two great commandments here:  

"Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself" (Matthew 22:37-39). 

In receiving baptism, we covenant to live by these two great commandments of loving God and man.  In becoming one with our neighbors, we learn how to become one with Christ.  Jesus then brings us into the presence of the Father, as well.  As the Father, Son and Holy Ghost are one God (or Godhead), so we can also be one with them. 

Alma then sets priests to teach and watch over the flocks.  In his religious administration, he sets them up distinctly from the priests of Noah (which he once was).  Each is given a group of people to watch over.  They are to work with their own hands to provide for themselves.  There is not a paid ministry, especially not one paid for out of the taxation of the people.  For their spiritual pay, they receive the "grace of God" (vs 26) wherein they would have power and authority from God, and greater knowledge of spiritual things.   They would be the servants. If a priest was financially struggling, he would be helped via the charity of the Church, just as any other member would be helped. 

While the people of Alma were one and living in peace and harmony, the people of Noah were in a constant state of contention and struggle.  In chapter 19, we find that "there began to be a great contention among them" (vs 3).   Here we get our first comparison between a chosen people and that of a fallen people.  Those who chose to follow Christ and be humbled by the words of Alma had peace, prosperity, and hope; while the people of Noah found themselves up in arms in a civil war.  Gideon takes his sword and rushes after Noah to take his life.  Where are Noah's guards?  Are they perhaps also contending against others in a civil strife?  Are they secretly on Gideon's side, and so choose to look away when he comes charging in?  Or is Noah so vain that he ignores the shouts and contentions around him, and believes he does not need protection? 

As it is, we find that Noah's army is reduced in size.  Perhaps it is smaller due to the belief that no Lamanite army can harm them.  Maybe budget problems have hit Noah, as his excessive spending sprees have bankrupted the royal expense account.  Maybe a bad crop lessened the amount he took in on his 20% tax rate.  Did he choose to raise taxes higher (30-40%) in order to pay for his luxurious lifestyle, and thus cause the contention and ire of the people against him?   Budget cuts would necessitate shrinking his army, leaving Noah unprepared for a civil war or an invading Lamanite army. 

King Noah knows his army is in disarray or non-existent due to the uprising among his people, and so commands them to flee from the Lamanites.  Where would they go?  They are between the Lamanites on one side and the jungle wilderness (with its inherent dangers) on the other.  As the Lamanites, fresh into battle, catch up to the battle weary people of Noah, the king commands the men to flee into the wilderness, leaving wives, children, sick and old to fend for themselves.   These will slow the Lamanite army's advance, giving Noah time to escape. 

What kind of man sacrifices women and children to save himself?   We shudder to think how sick, depraved, and wicked Noah is.  But then, look at the world around us.  How many men walk away from their families and into the arms of a younger woman?  How many spend all their hours at work, on the golf course, or playing video games, instead of spending time with their kids?  How many men daily walk out on their families, even if it is just to walk into the den and tell them to leave him alone?  How do we justify such behavior-by saying we've provided for them financially, we should be able to anything else we want? Do we sacrifice our wives and children out of selfishness? 

Why did it require the remorseful men to slay King Noah and seek to kill his priests, just so they could return to their families?   The Lamanites stopped killing when they saw the fair beauties among the Limhite daughters.  Why would they stop when they did?  Were they allowed to take the girls with them as war trophies, concubines, Lamanite wives?  Why would grown men hide behind their daughters' dresses for safety? 

Under Noah's evil reign, the people had forced servitude, including paying 20% of their earnings in taxes.  Now, humbled into near slavery, the Lamanites would force them to pay 50% tribute.  Not only that, but the Limhites would be forced to bear burdens, beaten and humiliated by the Lamanites. 

In chapter 20, things get worse for the Limhites.  The notorious priests of Noah have not only stolen food from the Limhite people, but stolen 24 Lamanite virgins.  Perhaps this becomes a poetic justice for the Lamanites attraction to the Limhite daughters?  Of the evil priests, were there 24 of them as well?  Interestingly, when a Lamanite army stumbles upon them, the Lamanite daughters will plead for the lives of their new husbands. Why a change?  Were the girls willing to run off with the priests in the first place, or did they learn to love their husbands over a period of just a few years? The priests stole from the Limhites at night, and it is possible they stole nice items to please their young brides with. Else, why would so many young women not try to escape earlier and get help for the group?  Clearly there is more behind this story.  It may also be possible that the evil priests frequently visited the place where the girls danced, flirting with some of them, and then these 24 girls, flattered by the attention, ran off with the priests. 

Struggling under the burden of slavery, the Limhites go to war three times against the Lamanites.  Each time they are hit with a bigger loss, until they are forced to be humble.  Later, in Alma 32, Alma the younger will note to the poor Zoramites that they are blessed for being forced to be humble, but more blessed are they who are humbled just by hearing the word.  It may be Alma the younger was directly referencing the different experiences of the contentious Limhites versus the humble of Alma the elder.  As the Limhites do humble themselves in their humiliation, the Lord slowly lightens their load, and increases their crops to alleviate hunger. 

In chapter 21, we do see the Limhites have reached the point where they are ready to believe in Christ, repent, and be baptized.  In not having anyone able to baptize them, they decide to hold off on creating a church.  Obviously, baptism was tied to membership in a church.  One could not have an official organization to administer the teachings, covenants and ordinances without first being baptized.   As noted before, Limhi did not see himself able to choose and set apart new priests, as did Zeniff and Noah before him.  It may be that he was king, but never was ordained to the priesthood himself. 

In chapter 22, Limhi discusses with Ammon and Gideon a plan to escape.  Theirs is a natural plan: getting the Lamanite guards drunk, and then sneaking out at night.   Interestingly, the pursuing Lamanite army  loses track of the Limhites after just two days.  How does one lose an entire city of people and flocks (perhaps as many as 30-40,000 people)?  In the jungle, afternoon weather can produce monsoons that can wipe out all traces of those who have gone before.  In wandering through the wilderness, trying to find such a people in a major storm, one could easily get lost. And this is probably how the Lamanite army became lost in the jungle. 

Compare the struggles of the Limhites to those of Alma and his people in chapter 23.  Alma is warned of King Noah's men marching towards them. They wander several days into the jungle and establish a city.  After a few years, the Lamanite army that was lost in the jungle chasing Limhi's people, first stumble across the priests of Noah, and then the people of Alma.  While the Lord was slow to hear the prayers of Limhi's people, he is quick to hear those of Alma's people.  While God lessened the burdens placed on the people of Limhi, he actually made the burdens placed on Alma's people seem light to them.  He protected them and kept them safe.  Then, when the Lord prepared all things, HE caused a deep sleep to fall upon the Lamanites, and allowed Alma and his people to escape.  God continued to be with them, as he commanded them to continue on their escape and would stop the Lamanite army in the valley of Alma.   

The Limhites had to find their own solutions.  God helped Alma and his people, providing several miracles along the way to provide for them and protect them.  Clearly, the baptismal covenant provided greater blessings and miracles that were not offered to the stubborn. 

In our own time, we can learn from this story of two peoples.  We can try to live according to the sins and beliefs of the world, thinking nothing will happen to us, and be forced into humility, or we can heed the words of the prophets, humbly enter into a covenant with Christ, and become part of his family.  In so doing, we receive his promise to help, guide and even protect us, if we but continue to believe and follow Him.

Book of Mormon Lesson 18: “God Himself … Shall Redeem His People” Mosiah 12-17

Book of Mormon Lesson 18: “God Himself … Shall Redeem His People”
Mosiah 12-17

Abinadi as Moses

Imagine the prophet Moses descending from Sinai, carrying the Tablets of the Law containing the Ten Commandments. At the bottom of the mount, he sees Israel in rebellion, creating other forms of religion that could offer them salvation that rejected living prophets and repentance, and encouraged rebellious living.  Previously I’ve written regarding the golden calf that was created by Aaron and the rebellious Israelites.  The young bull represented the Egyptian god Apis, the god of strength and fertility.  However, it also represented the God of the Promised Land, El Elyon.  El Elyon means “God Almighty” and is often also called Elohim.  He was the head God of the divine council, which (according to ancient writings) included Jehovah and Baal.  Not only was El represented by the bull of fertility and strength, but so was Baal (and sometimes Jehovah, as well).

It is possible that the ancient Israelites believed they were replacing the onerous desert god, Jehovah, with a symbol of a god they knew from slavery and that would also be acceptable in the land they were entering.  In the concept of El as head of the divine host, he would have outranked Jehovah, giving some the belief they were accepting a more powerful god in Jehovah’s place.

So, what does this have to do with Abinadi?

As Abinadi came before King Noah and his evil priests, we see several things to connect Abinadi with Moses.  First off, Abinadi is directly connected to Moses.  When he chastised the king and priests, the people were ready to kill him immediately. However, Abinadi warned them not to touch him, or they would instantly die, as the power of God was upon him even as it was on Moses as he returned from Sinai:

“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” (Mosiah 13:5).

When Moses descended, his face shone so brightly that the people had him veil his face so they could stand in his presence.  Moses was at that moment a divine being, carrying down with him the Lord’s glory.  He was a member of the divine council, able to stand in God’s presence and partake of the divine glory.  As with Abinadi, the divine glory that shone from them was too powerful for regular people to deal with.  So King Noah and his priests did not touch Abinadi, as the power shining from him was too great for them to stand.

This event began with a priest of Noah quoting Isaiah and asking Abinadi what it meant to him:

“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:
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;
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;
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?” (Mosiah 12:20-24, Isaiah 52:7-10).

Why would a priest of Noah quote Isaiah and then ask Abinadi what it meant, if they were so certain they already had the truth?  For the wicked priests, salvation came through the Law of Moses (Mosiah 12:32), and for them Isaiah specifically referred to Moses.  Moses’ feet were beautiful on Mount Sinai and he brought forth freedom to Israelite slaves as good tidings. The Law of Moses was literally published by God, who would reign in Israel.  Now that there were Israelites in the Americas, the ends of the earth were seeing the salvation of God through the animal sacrifices and other works of Noah’s priests.

Standing in for Moses, Abinadi will reteach them the Ten Commandments - the most important part of the Mosaic Law, and the portion they were not living nor teaching.  Interestingly, among the Dead Sea Scrolls, the two most common books of the Bible found are Isaiah and Deuteronomy.  Here, we have Abinadi combining the teachings of Isaiah 52 and Deuteronomy 15 (Ten Commandments). Interestingly the prophets most quoted/mentioned in the Book of Mormon are Moses and Isaiah.

For Abinadi, one could be saved by living a good life, which meant obeying the commandments of God. However, the most important things of Moses’ Law were neglected or even rejected by Noah, his priests and the people.  Listing them, Abinadi was able to show that they were not keeping any of them properly.  Noah and his priests worshiped power and wealth more than God.  These were the idols they worshiped.  They did not keep the Sabbath nor honor their parents (otherwise, Noah would have kept the teachings of his father, Zeniff).  They committed whoredoms, violating the law of chastity.  Heavily taxing the people so they could enrich themselves, they stole from everyone. They lusted after the things of others.  Perhaps the one thing they had not yet done was murder, and that would soon become the final nail in the coffin for them as they would martyr Abinadi, thus sealing their own fate, as well.

Quoting Isaiah again, Abinadi quotes the prophecy of the Suffering Servant, who would pay a ransom for men’s iniquities (Mosiah 14, Isaiah 53). This Savior, this Messiah, would come down, being the Son and the Father.  Christ’s birth is of two beings: mortal and immortal.  He is the Father (or of the Father) being his seed, and Jesus is the Son being born of Mary into mortality.  He not only would have the ability to die, but also take upon himself all things so as to save mankind.  Jesus, through the power given him by his divine birth, becomes the Father of our Salvation (Mosiah 15:1-4).

“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?
Behold I say unto you, that whosoever has heard the words of the prophets, yea, all the holy prophets who have prophesied concerning the coming of the Lord....” (Mosiah 15:10-11)

All of the prophets have looked forward to the coming of the Messiah. Those who hear and accept their teachings become the children of Christ, and share in his salvation.

“Yea, and are not the prophets, every one that has opened his mouth to prophesy, that has not fallen into transgression, I mean all the holy prophets ever since the world began? I say unto you that they are his seed.
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!
And O how beautiful upon the mountains were their feet!
And again, how beautiful upon the mountains are the feet of those that are still publishing peace!
And again, how beautiful upon the mountains are the feet of those who shall hereafter publish peace, yea, from this time henceforth and forever!” (Mosiah 15:13-17).

Abinadi expands this concept further and further.  Isaiah spoke not only of Moses as one whose feet are beautiful upon the mountains, but also all the prophets who have foreseen and taught of the forthcoming salvation through Christ.  Not only this, but all who accept Christ and share their testimonies throughout all time will be among those with beautiful feet upon the mountains.

Note here that in Middle Eastern tradition, the foot is the lowest part of the body. It is next to the dirt, and so is considered less than any other part of the body.  When the woman anointed Jesus’ feet with oil and washed them with her hair, she was showing she was less than the dirt on his feet. Such was shocking to the Jews, but praised by Christ, who taught the importance of humility (Luke 7).

Imagine how feet must be that are seen as “beautiful”!  And if the feet are beautiful, imagine how magnificent the person who owns those feet.  Such is a person made beautiful through Christ. This ties in well with Abinadi, whose face shone brightly with the glory of the Lord.  The people could not fathom this power, and yet there was a greater power that could make dirty and lowly feet just as glorious.

“And behold, I say unto you, this is not all. For O how beautiful upon the mountains are the feet of him that bringeth good tidings, that is the founder of peace, yea, even the Lord, who has redeemed his people; yea, him who has granted salvation unto his people” (Mosiah 15:18).

Without the Messiah, there is no good news to share with the world.  He is the Prince of Peace. On the eve of his birth, the angels would proclaim “good tidings of great joy, which shall be to all people” (Luke 2:10).

This is the key teaching and purpose of the Book of Mormon - to be a special witness of the Lord Jesus Christ.  Abinadi clearly teaches of his birth, mortal ministry, death and resurrection.  As with all the Nephite prophets, Abinadi proclaims repentance and faith on Christ.  Keeping the Law of Moses only is helpful if it brings us to Christ, where true salvation and eternal joy and hope can be found.  

How beautiful upon the Mount of Olives are the feet of him that knelt to pray and experience great grief and pain for our sins. How beautiful upon the Mount of Calvary are the feet of him that were pierced for our sakes.  How beautiful upon Mount Zion are the feet of him that brings eternal salvation to all those who become the seed of Christ!