"And who shall be his seed?" (Part 1)

10 ... 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? (Mosiah 15)

Sometimes a verse takes on new meaning and added depth as one's own understanding of the Gospel deepens. Such is the case with the verse above.  Abinadi's last question in this verse really struck me.

Abinadi immediately answers his own question:

11 Behold I say unto you, that whosoever has heard the words of the prophets, yea, all the holy prophets who have prophesied concerning the coming of the Lord—I say unto you, that all those who have hearkened unto their words, and believed that the Lord would redeem his people, and have looked forward to that day for a remission of their sins, I say unto you, that these are his seed, or they are the heirs of the kingdom of God.
12 For these are they whose sins he has borne; these are they for whom he has died, to redeem them from their transgressions. And now, are they not his seed? (Mosiah 15)

In light of the "doctrinal mentorship" extending from Abinadi to Alma-1 and later Alma-2, it seems likely to me that these words of Abinadi are at the root of Alma-2's famous sermon on the word of God (see what I did there?), wherein he likens the word of God to a seed. We also see traces of this doctrine taught by Alma-2 to the people of Zarahemla.

Let's try to find the elements mentioned by Abinadi in Mosiah 15:11 in the sermons of Alma-2:

"whosoever has heard the words of the prophets," "believed that the Lord would redeem his people"

10 And now I ask of you on what conditions are they saved? Yea, what grounds had they to hope for salvation? What is the cause of their being loosed from the bands of death, yea, and also the chains of hell?
11 Behold, I can tell you—did not my father Alma believe in the words which were delivered by the mouth of Abinadi? And was he not a holy prophet? Did he not speak the words of God, and my father Alma believe them? (Alma 5)

That's about as clear as it can be. Not only do we get the specific words here, we also get Abinadi and Alma-1 directly mentioned.

"looked forward to that day for a remission of their sins"

As a side note, this wording is connected to Alma-1 in his words at the waters of Mormon:

20 Yea, even he commanded them that they should preach nothing save it were repentance and faith on the Lord, who had redeemed his people.
21 And he commanded them that there should be no contention one with another, but that they should look forward with one eye, having one faith and one baptism, having their hearts knit together in unity and in love one towards another.
22 And thus he commanded them to preach. And thus they became the children of God. (Mosiah 18)

Alma-2 uses this type of wording several times in his ministry:

15 Do ye exercise faith in the redemption of him who created you? Do you look forward with an eye of faith, and view this mortal body raised in immortality, and this corruption raised in incorruption, to stand before God to be judged according to the deeds which have been done in the mortal body? (Alma 5)

6 But behold, I trust that ye are not in a state of so much unbelief as were your brethren; I trust ... that ye look forward for the remission of your sins, with an everlasting faith, which is to come. (Alma 7)

2 And those priests were ordained after the order of his Son, in a manner that thereby the people might know in what manner to look forward to his Son for redemption. (Alma 13)

Interestingly, "look forward" is used 6 times on the small plates (2 Nephi 25:16, 18, 24, 27; 26:8; Jarom 1:11), though never in connection with "redemption" or "remission of sin."

Conclusion

This is yet another interesting example of evidence of Book of Mormon figures reciting doctrines taught by their direct predecessors.  A quote from Isaiah taught by Abinadi to Alma-1 is then taught by him, followed by Alma-2. For additional examples, see here.

A note about "Prolonging" and "Lengthening cords"

Along the same lines as my previous post here regarding swelling hearts and expanding Zion's borders, I've been studying the Hebrew root 'arak,' which refers to lengthening something.

arak: to be long --  אָרַךְ -- continue (1), delay (1), endure* (1), endures (1), lengthen (3), lengthened (1), lingered (2), live (2), long (5), long* (3), makes him slow (1), prolong (8), prolonged (4), prolongs (1), stick (1), survived* (2).

We'll look at two common uses of this root in the Old Testament and the Book of Mormon.

"Lengthen thy cords"

Christ quotes Isaiah's use of this root in a covenant context, prophesying of the latter-day restoration of the covenant:

2 Enlarge the place of thy tent, and let them stretch forth the curtains of thy habitations; spare not, lengthen thy cords and strengthen thy stakes; (3 Nephi 22)

This wording fits in well with the idea of Zion enlarging when covenants are kept, as well and Zion as an enclosed garden.

Contrasting covenant theme related to cords

It should be noted that cords are occasionally mentioned in the context of Satan binding those who reject their covenants. (See 2 Nephi 26:22.) As is often the case, covenant symbols have positive and negative connotations.

"Prolong thy days"

In the Old Testament, this root is used in a covenant context, for example:

40 Thou shalt keep therefore his statutes, and his commandments, which I command thee this day, that it may go well with thee, and with thy children after thee, and that thou mayest prolong thy days upon the earth, which the Lord thy God giveth thee, for ever. (Deuteronomy 4)

Isaiah makes use of this root to speak of the results of Christ's suffering:

Yet it was the will of the Lord to crush him with pain.
When you make his life an offering for sin,
he shall see his offspring, and shall prolong his days;
through him the will of the Lord shall prosper. (Isaiah 53, NRSV)

This passage is part of Abinadi's sermon to the wicked priests of King Noah, found in Mosiah 14.

Notice how Alma uses this same wording in his masterful sermon in Ammonihah, in a passage filled with other covenant symbols. He is specifically warning the wicked Nephites that their violation of their covenant is more severe (and will therefore be treated more harshly by the Lord) than the Lamanites' wickedness:

16 For there are many promises which are extended to the Lamanites; for it is because of the traditions of their fathers that caused them to remain in their state of ignorance; therefore the Lord will be merciful unto them and prolong their existence in the land.
17 And at some period of time they will be brought to believe in his word, and to know of the incorrectness of the traditions of their fathers; and many of them will be saved, for the Lord will be merciful unto all who call on his name.
18 But behold, I say unto you that if ye persist in your wickedness that your days shall not be prolonged in the land, for the Lamanites shall be sent upon you; and if ye repent not they shall come in a time when you know not, and ye shall be visited with utter destruction; and it shall be according to the fierce anger of the Lord. (Alma 9)

Notice Lehi's teaching about Adam and Eve. Is it possible he is making reference to the fact that they were taught about covenants upon their expulsion from the Garden of Eden?

21 And the days of the children of men were prolonged, according to the will of God, that they might repent while in the flesh; wherefore, their state became a state of probation, and their time was lengthened, according to the commandments which the Lord God gave unto the children of men... (2 Nephi 2)

Connections to Zenos and the restoration of the Lamanites?

Samuel uses similar language when talking about promises made to the Lamanites:

4 But behold my brethren, the Lamanites hath he hated because their deeds have been evil continually, and this because of the iniquity of the tradition of their fathers. But behold, salvation hath come unto them through the preaching of the Nephites; and for this intent hath the Lord prolonged their days. ...
10 And now, because of their steadfastness when they do believe in that thing which they do believe, for because of their firmness when they are once enlightened, behold, the Lord shall bless them and prolong their days, notwithstanding their iniquity—
11 Yea, even if they should dwindle in unbelief the Lord shall prolong their days, until the time shall come which hath been spoken of by our fathers, and also by the prophet Zenos, and many other prophets, concerning the restoration of our brethren, the Lamanites, again to the knowledge of the truth. (Helaman 15)

Notice that mention of "Zenos, and many other prophets, concerning the restoration of our brethren." I have some ideas about what Samuel is referring to, which I will save for my next post.

Abinadi's brilliant sermon

I haven't fully realized until now, how brilliant Abinadi's sermon is. He starts out with the usual call for repentance, which is common for any Old Testament or Book of Mormon prophet when preaching to a wicked people. When he is brought before King Noah who, along with his priests, start "to question him, that they might cross him" (Mosiah 12:19), one of the priests asks about the meaning of Isaiah 52:7-10. This scripture along with a response they give to Abindai right after, becomes the basis for this beautiful sermon that he keeps referring back to. Some keywords are color coded. 

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;

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;

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

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?

 After they ask about this scripture, Abinadi asks them what they teach the people and they respond

We teach the law of Moses

These quotes become a recurring theme throughout the sermon. In Mosiah 12:33, Abinadi says

I know if ye keep the commandments of God ye shall be saved; yea, if ye keep the commandments which the Lord delivered unto Moses in the mount of Sinai

It seems Abinadi is making a connection here. As if he is asking: "Whose feet upon the mountains do you think Isaiah talked about? You mentioned Moses. He was on a mountain. Do you think it's him?" Abinadi then goes on to cite the 10 commandments and talk about the Law of Moses. In 13:27-28:

And now ye have said that salvation cometh by the law of Moses...I say unto you, that salvation doth not come by the law alone

Again, Abinadi is referring to the initial question. Then there is the turning point in verse 31, a shift from Moses' feet on mount Sinai to Jesus' feet on mount Zion, so to speak.

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

Verse 33:

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

In other words, Moses' feet on the mountain did not bring about salvation through the law, but through declaring the coming of the Lord, the one who redeems his people. He then quotes Isaiah 53 as another example of the prophets speaking "concerning these things". Note that Isaiah 53 is the text right after the passage they originally asked about and Abinadi links it to Christ, demonstrating that this is what Isaiah really was talking about. The rest of his sermon is all about Christ.

At 15:14 he returns to the scripture from Isaiah 52 and spends the rest of the chapter quoting and paraphrasing interspersed with his comments. For instance, in verse 18:

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

There are many other examples of Abinadi apparently connecting to the initial Isaiah passage. For instance he uses the phrase, "redeem", 11 times in chapter 15. Then at the end of his sermon in Mosiah 16:13-15, he wraps it all up with

And now, ought ye not to tremble and repent of your sins, and remember that only in and through Christ ye can be saved? Therefore, if ye teach the law of Moses, also teach that it is a shadow of those things which are to come— Teach them that redemption cometh through Christ the Lord, who is the very Eternal Father. Amen.

Beautiful!