Abinadi and the name of Christ

In this post, Lord Wilmore identifies angels as the source of the name of Christ in the Book of Mormon. The name, Jesus Christ, is special sacred knowledge revealed by angels and recorded in holy writ. The post mentions Abinadi as an example. In Mosiah 15:21, Abinadi says:

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.

At this point, Abinadi reveals the name of Christ to king Noah and his priests as if they don't know. Really? The Book of Mormon has mentioned Jesus Christ numerous times before this point. But what we need to keep in mind (and what makes the Book of Mormon so complex) is that it was put together long after these events from different sources, some of them being abbreviated. There are several subtle details that are easily missed, but demonstrate another case of both complexity and internal consistency of the Book of Mormon.

Abinadi's use of the name, Christ

Abinadi enters the scene in Mosiah 11 and in Mosiah 12 he starts his sermon. Not once is Christ mentioned by name until Mosiah 15:21. "Christ - for so shall he be called" signifies an introduction. After this, Abinadi mentions Christ by name 7 times in the remaining 25 verses of his sermon. We have seen some posts before demonstrating how many details Joseph Smith would need to keep in his mind and get straight, had he made this up. Making sure to mention Christ by name only after an introduction in the middle of the sermon (actually more towards the end), is another one of those. These details are sometimes so subtle that nobody even thinks about it. I didn't until very recently.

Zeniff's people's knowledge of Christ

Not only does Abinadi not mention Christ by name until Mosiah 15:21. He is not mentioned at all among the people of Zeniff. Abinadi started preaching during the reigh of King Noah, Zeniff's son. Unlike Noah, Zeniff seemed a righteous king. But even though Mormon quotes directly from Zeniff's writings in Mosiah 10 and 11, Christ is not mentioned at all. It is obvious that his name was not common knowledge among the people of Zeniff and Noah. How can that be? Surely, Christ is mentioned multiple times just a few chapters earlier in Mosiah. King Benjamin gave the people a new name. The name was Christ. They entered into a covenant and were born by Him becoming his sons and daughters.

But this is all just another demonstration of the complex, yet consistent narrative of the Book of Mormon, including subtle details. Zeniff and his group had already left Zarahemla when King Benjamin addressed the people. The reason is the Book of Mormon not always being chronological and Mosiah 9 starting with a flashback. In fact, Abinadi revealed the name of Christ to King Noah and his people in the land of Nephi a few decades before king Benjamin revealed the name of Christ to his people in Zarahemla. The reception could not have been more different. Here is the result from King Benjamin's speech

And now, because of the covenant which ye have made ye shall be 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 born of him and have become his sons and his daughters. (Mosiah 5:7)

King Noah on the other hand, says

7 And he said unto him: Abinadi, we have found an accusation against thee, and thou art worthy of death.
8 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 (Mosiah 17)

The "new name" that King Benjamin would give his people indicates that the name of Christ was not common knowledge among the people of Zarahemla at the time. In that case, it is reasonable to conclude that it was not common knowledge decades earlier either, as Zeniff and his group went up to the Land of Nephi. That explains why Zeniff never mentioned Christ and Abinadi had to introduce him by name. 

Access to the small plates of Nephi

Is it really reasonable to think that the people of Zarahemla, led by a righteous king, did not know Christ by name? Then why is "Christ" found multiple times in the Book of Mormon prior to these events in Mosiah? We need to keep in mind that everything prior to Mosiah in the Book of Mormon is taken from the small plates of Nephi. They were considered sacred and contained sacred knowledge revealed by angels. Nephi has this to say about them:

And an account of my making these plates shall be given hereafter; and then, behold, I proceed according to that which I have spoken; and this I do that the more sacred things may be kept for the knowledge of my people. (1 Nephi 19:5)

Since Nephi has just mentioned the large plates, I assume "more sacred" is in comparison with them. Perhaps the small plates, for this reason, were not copied and distributed among the people and the name of Christ was not taught and generally known in Zarahemla until King Benjamin gave his speech. Similarly, the people of Zeniff and Noah had no access to the small plates of Nephi that were in King Benjamin's possession, and had to learn the name of Christ from Abinadi (who might have learned it from an angel?).

It all makes sense and remains consistent, but we need to study deep and pay attention to the details to realize it. 

A reasonable question to ask about all this is what "Christ" is doing in the Book of Mormon at all, being a Greek translation of the Hebrew, "Messiah". Obviously, Christ is just the English translation (because that is considered his name in English) of an unknown word/name in the Nephite language. We don't know what that was. We only know that it was considered sacred, it was only revealed on certain occasions and it had special transforming power.

Parallel/inverted story arcs -- Sherem and Abinadi

My last few posts (here and here) have covered interesting ideas from a recent Interpreter paper authored by Val Larsen about cultural decline in the Book of Mormon from a prophetic worldview (the mantic) to an intellectual/materialist worldview (the sophic).  It's obvious that the Book of Mormon endorses the mantic perspective, yet over and over again we see the pattern of a mantic restoration followed by a decline to the sophic.

This post will discuss parallel themes in two well-known Book of Mormon stories: Sherem and Abinadi. Larsen lays out in specific detail how these two stories parallel each other.  Both stories take place in the context of a once-righteous people falling into wickedness involving sexual sin and material excess.

In the case of Sherem, he is the intellectual Deuteronomist challenging the prophetic tradition of the high priest (Jacob). He visits the Nephites, the spiritual survivors of the escape from wicked Jerusalem who heeded the prophetic words of Lehi (a mantic restorer). 

In the case of Abinadi, he is the prophet challenging the sophic tradition of the high priest (Amulon) of Noah, who is the king of a group of people who removed themselves from the leadership of Mosiah-1 (a different mantic restorer) and returned to the land of Nephi, which they had narrowly escaped with their lives.  They reversed course after following a prophet, and it led them back into captivity and later wickedness.

Here is a table from his paper outlining the main elements of each story:

In both cases, the interloper delivers his message and then dies, but the people eventually embrace that message.

Larsen believes it can be implied from the text of Jacob 7 that Sherem was specifically permitted by Nephi's successor to challenge Jacob. Jacob, after all, does not mention the king by name and specifically condemns the actions of the people under his reign. He also bases some of his contrast on the assumption that the descendants of Nephi gradually embraced the sophic worldview and rejected the Christ. I'm not sure I accept either of these conclusions uncritically, but they are interesting and both idea have some supporting evidence.  Regardless of how tenuous you might consider these two premises, the parallels between Sherem and Abinadi are undeniable. Here is another similarity -- Abinadi is specifically put to death for claiming that Christ will come down (the core tenet of the mantic worldview):

7 And he said unto him: Abinadi, we have found an accusation against thee, and thou art worthy of death.
8 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 unless thou wilt recall all the words which thou hast spoken evil concerning me and my people. (Mosiah 17)

Sherem, on the other hand, is struck down by the power of God after demanding to see a sign (signs and wonders are another core tenet of the mantic worldview):

13 And it came to pass that he said unto me: Show me a sign by this power of the Holy Ghost, in the which ye know so much.
...
15 And it came to pass that when I, Jacob, had spoken these words, the power of the Lord came upon him, insomuch that he fell to the earth. And it came to pass that he was nourished for the space of many days. (Jacob 7) 

In other words, Abinadi suffered death for challenging the sophic ideas of the high priests of Noah and Sherem died for challenging the mantic principles of the high priest appointed by Nephi. 

The misguided interpretation of the law of Moses condemned Abinadi, and the power of God condemned Sherem. 

One more parallel to close this post:  Just before Sherem died, he "confessed the Christ, and the power of the Holy Ghost, and the ministering of angels" (Jacob 7:17). On the contrary, Abinadi died as a result of refusing to recall his testimony of Christ. (Mosiah 17:8-9).

Cast out -- Part 1

In my previous post I mentioned that I have noticed the Book of Mormon occasionally using certain recurring key phrases to teach the reader a lesson. In the final chapters of Helaman about Samuel the Lamanite, I see this happening.

And it came to pass that in this year there was one Samuel, a Lamanite, came into the land of Zarahemla, and began to preach unto the people. And it came to pass that he did preach, many days, repentance unto the people, and they did cast him out, and he was about to return to his own land. (Helaman 13:2)

I believe "cast out" to be a key phrase here. Even though Samuel was cast out, the Lord asked him to return because He had an important message for the inhabitants of Zarahemla.

But behold, the time cometh, saith the Lord, that when ye shall cast out the righteous from among you, then shall ye be ripe for destruction (Helaman 13:14)

Yea, wo unto this people, because of this time which has arrived, that ye do cast out the prophets (Helaman 13:24)

Behold ye are worse than they; for as the Lord liveth, if a prophet come among you and declareth unto you the word of the Lord, which testifieth of your sins and iniquities, ye are angry with him, and cast him out and seek all manner of ways to destroy him (Helaman 13:26)

And in the days of your poverty ye shall cry unto the Lord; and in vain shall ye cry, for your desolation is already come upon you, and your destruction is made sure; and then shall ye weep and howl in that day, saith the Lord of Hosts. And then shall ye lament, and say: O that I had repented, and had not killed the prophets, and stoned them, and cast them out. (Helaman 13:32-33)

The fact that they cast him out to begin with should count as a great warning to them. It is a sign of a people ripe for destruction. This was a message that all the inhabitants needed to hear and the reason why Samuel was commanded to go back and climb on the city wall. Obviously, it was also to teach them about the coming of Christ.

10 And now, because I am a Lamanite, and have spoken unto you the words which the Lord hath commanded me, and because it was hard against you, ye are angry with me and do seek to destroy me, and have cast me out from among you.
11 And ye shall hear my words, for, for this intent have I come up upon the walls of this city, that ye might hear and know of the judgments of God which do await you because of your iniquities, and also that ye might know the conditions of repentance (Helaman 14)

I will get back to the purple part. Notice the similarity to Helaman 13:14: "Cast...out...from among you". The people are in a state where they cast out the righteous and the prophets, as evidenced by the casting out of Samuel initially. This is a dangerous state to be in and the reason why Samuel has been assigned by God to warn them.

Studying this phrase in the Book of Mormon in general, it becomes clear that this was not just a unique case for the people of Zarahemla in the end of Helaman. As far as I have been able to find, every time people cast out the prophets, righteous or any messenger with the word of God, they are destroyed. The inhabitants of Zarahemla were warned by Samuel, but they didn't listen and were burned (see 3 Nephi 8:8,24). 

We see the same trend over and over. Alma-II was "cast out" of Ammonihah (Alma 8:13). Like Samuel, he was asked to return, and his missionary companion, Amulek, gave the people a similar warning.

But it is by the prayers of the righteous that ye are spared; now therefore, if ye will cast out the righteous from among you then will not the Lord stay his hand; but in his fierce anger he will come out against you; then ye shall be smitten by famine, and by pestilence, and by the sword; and the time is soon at hand except ye repent. (Alma 10:23)

The people in Ammonihah didn't heed the warning. They cast out the righteous in Alma 14 and the whole city was destroyed in Alma 16.

Here is what happened to Alma-II's father, Alma-I

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.
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. (Mosiah 17)

This is on a smaller scale, but we notice the same pattern. Abinadi preached to the wicked King Noah and his priests. They executed Abinadi but the also cast out Alma, the only one among them who believed and repented. When there were no more righteous among them, King Noah was killed and the other priests were hunted and later slain by the Lamanites (Alma 25:8).

Another example is found in the Book of Ether.

13 And I was about to write more, but I am forbidden; but great and marvelous were the prophecies of Ether; but they esteemed him as naught, and cast him out; and he hid himself in the cavity of a rock by day, and by night he went forth viewing the things which should come upon the people.
14 And as he dwelt in the cavity of a rock he made the remainder of this record, viewing the destructions which came upon the people, by night. (Ether 13)

Like Alma, Ether was cast out, and wrote the word of God while in hiding. What happened to the Jaredites who cast him out? They were all destroyed.

As a final example, these are the words of Zenos, quoted by Alma in Alma 33:10

Yea, and thou hast also heard me when I have been cast out and have been despised by mine enemies; yea, thou didst hear my cries, and wast angry with mine enemies, and thou didst visit them in thine anger with speedy destruction.

There is a pattern where a group of wicked people are given the word of God by a messenger. The wicked group of people cast out the messenger and reject the word. By so doing, they risk having none righteous among them and suffer destruction. The word, however, is preserved.

"Cast out" is a very common expression in the Book of Mormon, used in different contexts. I will spend two more posts diving in. In the next parts, we will look at an interesting exception to the pattern demonstrated in this post: When "The Word" himself, Jesus Christ, is the outcast, he is also the one dying. But his death and resurrection brings life to the righteous and a second death to the wicked, who are ultimately cast out from his presence. In the third part, we will see how "cast out" applies on a personal level. 

Old Testament views on the Messiah

In his posts on the ancient Holy Order, Lord Wilmore has argued that scriptures containing prophecies of Christ were altered by Jews who did not accept him as Messiah. This is an interesting topic and there are several clues in the Book of Mormon suggesting that disagreement on the Messiah and the purpose of the Law of Moses go way back and also extend into the New World with the Nephites.

Already in the first chapter, Lehi is called a prophet and starts proclaiming the Messiah

19 And it came to pass that the Jews did mock him because of the things which he testified of them; for he truly testified of their wickedness and their abominations; and he testified that the things which he saw and heard, and also the things which he read in the book, manifested plainly of the coming of a Messiah, and also the redemption of the world.

20 And when the Jews heard these things they were angry with him; yea, even as with the prophets of old, whom they had cast out, and stoned, and slain; and they also sought his life, that they might take it away

Of course the Jews were angry because he testified of their wickedness and their abominations. But why would testifying of the coming of a Messiah anger them? One reason may be that Lehi talked about the "redemption of the world". The idea of a global redemption was not yet unanimous in Judaism at the time. Many thought that only Israel would be redeemed and the other nations would serve them. What Lehi said may have been provoking to some and their reaction shows that there was already controversy and disagreement among different groups of Jews regarding the Messiah. 

Another example is found in Alma 33:17 when Alma is referring to Zenock.

And now, my brethren, ye see that a second prophet of old has testified of the Son of God, and because the people would not understand his words they stoned him to death

 We see this same trend among Book of Mormon people. This is Sherem in Jacob 7:7

And ye have led away much of this people that they pervert the right way of God, and keep not the law of Moses which is the right way; and convert the law of Moses into the worship of a being which ye say shall come many hundred years hence. And now behold, I, Sherem, declare unto you that this is blasphemy

Another example is King Noah and his priests

And they [King Noah's priests] said: We teach the law of Moses. (Mosiah 12:28)

And they [King Noah's priests] answered and said that salvation did come by the law of Moses. (Mosiah 12:32)

(Abinadi speaking) 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. (Mosiah 13:28) 

Abinadi, we have found an accusation against thee, and thou art worthy of death. For thou hast said that God himself should come down among the children of men (Mosiah 17:7-8)

I'm not trying to say that Deuteronomists were just as bad as King Noah and his priests. King Noah and his priests didn't even practice what they said they were preaching. Others were very concerned with keeping the Law of Moses. But we see a trend both among Jews and Nephites, that Abinadi sums up beautifully in 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;

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.

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

32 And now, did they understand the law? I say unto you, Nay, they did not all understand the law; and this because of the hardness of their hearts; for they understood not that there could not any man be saved except it were through the redemption of God.

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?

Reading the Old Testament, I'm not sure I can see clearly that "all the prophets" have spoken concerning the Messiah. Abinadi, who didn't have the Old Testament but rather the brass plates, had a different impression. It seems that those who were outspoken about the coming of Christ often risked their lives. It also seems that their message had to be subtle or hidden in symbolism to "survive" later redaction.

Specific references to Abinadi's prophecy

Another example of internal consistency in the Book of Mormon is found in Alma 25:10-12. 

10 For he said unto them: What ye shall do unto me shall be a type of things to come.

11 And now Abinadi was the first that suffered death by fire because of his belief in God; now this is what he meant, that many should suffer death by fire, according as he had suffered.

12 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.

Mormon recounts in much detail the words of Abinadi and their fulfillment. Compare with: 

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.

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. 

Mosiah 17:17

Yea, and ye shall be smitten on every hand, and shall be driven and scattered to and fro, even as a wild flock is driven by wild and ferocious beasts.

Limhi references the words of Abinadi

Prior to reading directly about Abinadi, the reader hears Limhi's summary of his prophesying, Mosiah 7:27. Several chapters later, we find each of these in Abinadi's words.

And because he said unto them that 

(1) Christ was the God, the Father of all things (See Mosiah 15:2-4)

(2) that he should take upon him the image of man, and it should be the image after which man was created in the beginning; or in other words, he said that man was created after the image of God (See Mosiah 13:34 "Have they not said that God himself should come down among the children of men, and take upon him the form of man, and go forth in mighty power upon the face of the earth?")

(3) God should come down among the children of men, and take upon him flesh and blood, and go forth upon the face of the earth... (See Mosiah 17:8)