Where we are
Mosiah 12 is the BoM's-master-chapter on the prophet-on-trial. Two-years have passed since Abinadi's-first-appearance in Mosiah 11. The colony has-not-repented; Abinadi-returns; this time he-comes-in-disguise (v. 1) so-that-his-message can-be-heard before-the-king's-officers can-seize-him. He delivers a-second-prophecy (vv. 1–8) — sharper, more-vivid, more-conditional. He is-betrayed and-bound and-delivered-to Noah; the king's-council-of-priests gather to-try him; the council tries-to-entrap-him by-citing-Isaiah-52:7–10 — how beautiful upon the mountains are the feet of him that bringeth good tidings — daring-him to-explain how a-message-of-wo can-be the gospel-of-beautiful-feet. The chapter is the pivot of the entire-Abinadi-cycle; the entire-sermon of Mosiah 13–16 is the prophet's-answer to the priests'-Isaiah-trap.
The chapter has four movements: (1) Abinadi's-disguised-return and the second-prophecy (vv. 1–8); (2) the betrayal and-delivery to Noah (vv. 9–17); (3) the council convenes and tries-to-confound him (vv. 18–25); (4) Abinadi's-counter-question — do ye-pretend-to-teach this-people, and-not-keep the-commandments? — and the chapter's-pivot into the Decalogue-citation (vv. 26–37).
For the reader, the chapter contains six especially load-bearing texts: (1) v. 2 thus has the Lord said, it shall come to pass that this generation, because of their iniquities, shall be brought into bondage — the chapter's-master second-warning of bondage; (2) v. 3 his life shall be valued even as a garment in a hot furnace — the chapter's-precise garment-in-the-furnace image, the doctrine's-sharpest-poetic moment; (3) v. 8 they shall be smitten and afflicted… nevertheless they shall leave a record behind them, and I will preserve them for other nations — the chapter's-master record-preservation prophecy; (4) v. 21 how beautiful upon the mountains are the feet of him that bringeth good tidings — the priests'-Isaiah-52:7 citation as entrapment; (5) v. 25 if ye understand these things ye have not taught them; therefore, ye have perverted the ways of the Lord — the chapter's-master indictment of the priesthood that-claims-to-teach-but-does-not; (6) v. 33 I, Abinadi, declare unto you that I am sent of the Lord God; and now I, Abinadi, declare unto you the words which the Lord has commanded me — the chapter's-master prophetic-self-identification, pivoting into the Decalogue.
Abinadi's disguised return and the second prophecy (verses 1–8)
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. — Mosiah 12:1
The chapter opens with the disguised-return. After the space of two years that Abinadi came among them in disguise, that they knew him not. The doctrine: the two-year-interval gave the colony time-to-repent; Abinadi's-mercy is in the delay, and his-faithfulness is in the return; the disguise is not deception but-strategy — the message-must-reach-the-people before-the-king's-officers reach-the-prophet. Same disguised-prophet grammar as 1 Kgs. 22:30's-Ahab disguising-himself (but-in-the-inverse — Ahab disguised-himself to escape-prophecy; Abinadi disguises-himself to deliver-it); 1 Kgs. 14:5–6's-Jeroboam's-wife-in-disguise to Ahijah-and-the-prophet-sees-through-the-disguise. The chapter is one of the BoM's clearest articulations of the strategic-disguise of-the-faithful-messenger doctrine — the disguise is for-the-message, not-for-the-self.
The verse's they have hardened their hearts against my words — the chapter's-precise echo of Mosiah 11:29 — and king Noah hardened his heart against the word of the Lord. Same hardened-heart grammar. The chapter is establishing that-the-two-year-interval did-not-soften-the-heart; the second-warning is necessary because-the-first-was-rejected.
Yea, wo be unto this generation! And the Lord said unto me: Stretch forth thy hand and prophesy, saying: Thus saith the Lord, it shall come to pass that this generation, because of their iniquities, shall be brought into bondage, and shall be smitten on the cheek; yea, and shall be driven by men, and shall be slain; and the vultures of the air, and the dogs, yea, and the wild beasts, shall devour their flesh. — Mosiah 12:2
The chapter's master-second-bondage-warning verse. This generation, because of their iniquities, shall be brought into bondage, and shall be smitten on the cheek; yea, and shall be driven by men, and shall be slain; and the vultures of the air, and the dogs, yea, and the wild beasts, shall devour their flesh. The doctrine: the second-warning is sharper-than-the-first; the vultures-and-dogs and-wild-beasts make-the-image-visceral; the unburied-dead is one-of-the-Hebrew-Bible's-deepest curses. Same unburied-dead grammar as Deut. 28:26 — and thy carcase shall be meat unto all fowls of the air, and unto the beasts of the earth, and no man shall fray them away; Jer. 7:33 — and the carcases of this people shall be meat for the fowls of the heaven, and for the beasts of the earth; 1 Kgs. 21:23–24's-Jezebel — the dogs shall eat Jezebel by the wall of Jezreel; him that dieth of Ahab in the city the dogs shall eat. The chapter is the BoM's clearest pre-Jeremianic articulation of the carcases-for-the-fowls covenant-curse.
The verse's smitten on the cheek — the chapter's-precise echo of Isa. 50:6's the suffering-servant — I gave my back to the smiters, and my cheeks to them that plucked off the hair; Lam. 3:30 — he giveth his cheek to him that smiteth him. The chapter is naming-the-colony's-future-as-suffering-servant-shaped — the colony will-bear what-Christ will-bear, but as-discipline-not-as-atonement.
And it shall come to pass that the life of king Noah shall be valued even as a garment in a hot furnace; for he shall know that I am the Lord. — Mosiah 12:3
The chapter's master-garment-in-the-furnace image. The life of king Noah shall be valued even as a garment in a hot furnace; for he shall know that I am the Lord. The doctrine: the garment-in-the-furnace is the BoM's-sharpest-poetic-image of utter-consumption; the garment becomes-ash-in-an-instant; the king's-life that-he-prized-above-all-else will-be-worth-less-than-the-cloth-of-his-robe in-the-fire that-will-take-him. Same garment-of-the-fall grammar as Isa. 50:9 — they all shall wax old as a garment; the moth shall eat them up; Heb. 1:11–12 — they shall wax old as doth a garment; and as a vesture shalt thou fold them up. The chapter is the BoM's clearest pre-Hebrews articulation of the garment-becomes-nothing in-the-furnace doctrine — Noah's-death by-fire in Mosiah 19:20 will be the literal-fulfillment, but the image-here is theological-before-it-is-historical.
And it shall come to pass that I will smite this my people with sore afflictions, yea, with famine and with pestilence; and I will cause that they shall howl all the day long. — Mosiah 12:4
The chapter records the famine-and-pestilence judgment. Famine and with pestilence; and I will cause that they shall howl all the day long. The doctrine: the all-day-howling is the depth-of-affliction; the colony will-not-be-able-to-stop-crying. Same howl-all-day grammar as Joel 1:8–12 — lament like a virgin girded with sackcloth; Amos 8:3 — and the songs of the temple shall be howlings in that day. The chapter is one of the BoM's clearest articulations of the howling-as-judgment doctrine.
Yea, and I will cause that they shall have burdens lashed upon their backs; and they shall be driven before like a dumb ass. — Mosiah 12:5
The chapter records the dumb-ass image. They shall be driven before like a dumb ass. The doctrine: the colony will-be-driven-as-a-beast; the bondage will-not-only-be-economic but-physical, with-burdens-lashed; the dignity-of-humans-as-image-of-God (Mosiah 7:27) will-be-treated-as-the-condition-of-beasts. Same humans-treated-as-beasts grammar as Ex. 1:13–14 — the Egyptians made the children of Israel to serve with rigour: and they made their lives bitter with hard bondage. The chapter is one of the BoM's clearest articulations of the inversion-of-image — image-bearers-driven-as-beasts doctrine.
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. — Mosiah 12:6
The chapter records the four-fold-plague. Hail… east wind… insects… devour their grain. The doctrine: the four-plague-list (hail, east-wind, insects, grain-devouring) recapitulates four-of-the-ten-plagues-of-Egypt — hail (Ex. 9), east-wind (Ex. 14:21's parted-the-Red-Sea-by-east-wind), insects (Ex. 8:24; Ex. 10:12–15's locusts), grain-devouring (Ex. 10:15). The colony is being-given Egypt's-plagues for-Egypt's-sins. Same Egypt's-plagues-on-Israel-when-Israel-acts-like-Egypt grammar as Deut. 28:38–42 — thou shalt carry much seed out into the field, and shalt gather but little in; for the locust shall consume it. The chapter is one of the BoM's clearest articulations of the Israel-becomes-Egypt-and-receives-Egypt's-plagues doctrine.
And they shall be smitten with a great pestilence—and all this will I do because of their iniquities and abominations. — Mosiah 12:7
The chapter records the all-this-because-of-iniquities formula. All this will I do because of their iniquities and abominations. The doctrine: the judgment is causal, not arbitrary; the iniquity produces-the-judgment, and the Lord-names-this openly so the colony-cannot-blame-mystery. Same all-this-because grammar as 2 Kgs. 17:7–18's-Israel's-exile-because — for so it was, that the children of Israel had sinned against the Lord their God.
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. — Mosiah 12:8
The chapter's master-record-preservation verse. 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. The doctrine: the colony's-record will-survive even-if-the-colony-does-not; the record-preservation is for-the-warning of-future-generations; the BoM is itself the fulfillment of-this-prophecy — Joseph-Smith-and-the-Latter-Day-Saints are the other nations which shall possess the land, and the record they-now-have-is-the-very-record that-this-verse-promised. Same record-preserved-for-future-nations grammar as Isa. 30:8 — now go, write it before them in a table, and note it in a book, that it may be for the time to come for ever and ever; Hab. 2:2 — write the vision, and make it plain upon tables, that he may run that readeth it. The chapter is the BoM's clearest articulation of the BoM's-own-self-justifying-existence — the record-we-are-reading is the very-record this-verse-promised-would-survive the colony-it-warned.
The betrayal and delivery to Noah (verses 9–17)
Now it came to pass that the people were angry with Abinadi; and they took him and carried him bound before the king, and said unto the king: Behold, we have brought a man before thee who has prophesied evil concerning thy people, and saith that God will destroy them. — Mosiah 12:9
The chapter records the bound-and-delivered Abinadi. Carried him bound before the king. The doctrine: the disguised-prophet is now-recognized and-bound; the same officers who-failed-to-catch-him in Mosiah-11:26-29 catch-him now; the second-mission ends-in-arrest as-the-first did-not. Same prophet-bound-and-delivered grammar as Matt. 27:1–2's Christ-bound-and-led-to-Pilate; Acts 21:33's Paul-bound-with-two-chains. The chapter is one of the BoM's clearest articulations of the bound-prophet-delivered-to-king doctrine — the pattern repeated in every-major-prophet-trial.
And he prophesieth evil concerning thy life, and saith that thy life shall be as a garment in a furnace of fire. — Mosiah 12:10
The chapter records the people's-itemization of the prophecy against the king. Thy life shall be as a garment in a furnace of fire. The doctrine: what-they-report-to-Noah is what-most-offended-them — the threat-against-the-king's-life; the colony-prioritizes the offense-against-the-throne, not the offense-against-them — they have-already-identified-with-the-throne. Same people-identifies-with-the-king grammar as 1 Sam. 8:19–20 — nay; but we will have a king over us; that we also may be like all the nations; and that our king may judge us, and go out before us, and fight our battles.
And again, he saith that thou shalt be as a stalk, even as a dry stalk of the field, which is run over by the beasts and trodden under foot. — Mosiah 12:11
The chapter records the dry-stalk image. As a dry stalk of the field, which is run over by the beasts and trodden under foot. The doctrine: the king will-be-like-stalks of-old-grain — used-up, dry, walked-on; the inverted-image of-the-king who-built-the-tower to-overlook-the-land — he-himself will-be-trodden-down. Same dried-stalk grammar as Job 15:33 — he shall shake off his unripe grape as the vine, and shall cast off his flower as the olive; Isa. 40:24 — yea, they shall not be planted; yea, they shall not be sown… he shall blow upon them, and they shall wither.
And again, he saith thou shalt be as the blossoms of a thistle, which, when it is fully ripe, if the wind bloweth, it is driven forth upon the face of the land. And he pretendeth the Lord hath spoken it. And he saith all this shall come upon thee except thou repent, and this because of thine iniquities. — Mosiah 12:12
The chapter records the thistle-blossom image. As the blossoms of a thistle, which, when it is fully ripe, if the wind bloweth, it is driven forth upon the face of the land. The doctrine: the king's-name will-be-blown-away like thistle-down; the thistle is a-noxious-weed and its-blossoms are the colony's-trash; what-the-wicked-king-will-amount-to is what-the-wind-drives-away. Same wind-drives-the-wicked grammar as Ps. 1:4 — the ungodly are not so: but are like the chaff which the wind driveth away; Isa. 17:13 — they shall flee far off, and shall be chased as the chaff of the mountains before the wind.
The verse's he pretendeth the Lord hath spoken it — the chapter's-precise blasphemy-charge. The doctrine: the people read-the-prophet as a pretender; the same kakh-amar-adonai (Mosiah 11:20) is heard-as pretense. Same kakh-amar-adonai-rejected-as-pretense grammar as Jer. 28's-Hananiah-against-Jeremiah — the false-prophet's-charge against the true.
And now, O king, what great evil hast thou done, or what great sins have thy people committed, that we should be condemned of God or judged of this man? — Mosiah 12:13
The chapter records the people's-defense by-rhetorical-innocence. What great evil hast thou done, or what great sins have thy people committed, that we should be condemned of God or judged of this man? The doctrine: the colony-claims-innocence; the sins-Mosiah-11 catalogued in-detail are here-rhetorically-denied as-though-they-do-not-exist; the people-defend the-king as-though-defending-themselves. Same who-me grammar as 1 Sam. 15:14 — Samuel said, What meaneth then this bleating of the sheep in mine ears, and the lowing of the oxen which I hear? — Saul's-denial in-the-face-of-evidence.
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. — Mosiah 12:14
The chapter records the people's-declaration-of-the-king's-righteousness. Thou, O king, hast not sinned. The doctrine: the people-affirm-what-they-know-to-be-false; the flattery-Mosiah-11:7 named-as-deception is here-on-public-display; the gold-breastwork-Mosiah-11:11 served-its-purpose, and the colony-now-flatters-the-king with-the-same-zeal the priests do. Same false-affirmation grammar as Jer. 23:17 — they say still unto them that despise me, The Lord hath said, Ye shall have peace; and they say unto every one that walketh after the imagination of his own heart, No evil shall come upon you.
And behold, we are strong, we shall not come into bondage, or be taken captive by our enemies; yea, and thou hast prospered in the land, and thou shalt also prosper. — Mosiah 12:15
The chapter records the prosperity-as-proof argument. We are strong, we shall not come into bondage… thou hast prospered in the land, and thou shalt also prosper. The doctrine: the colony reasons-from-present-prosperity to future-immunity; the same logic Christ-condemns in Lk. 12:18–19's rich-fool — I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry. Same prosperity-implies-immunity grammar as Ps. 30:6 — and in my prosperity I said, I shall never be moved; Lk. 12:19's-rich-fool. The chapter is one of the BoM's clearest articulations of the prosperity-mistaken-for-righteousness doctrine — the colony's-temporary-prosperity is mistaken for-permanent-favor.
Behold, here is the man, we deliver him into thy hands; thou mayest do with him as seemeth thee good. — Mosiah 12:16
The chapter records the formal-delivery. We deliver him into thy hands. The doctrine: the people-wash-their-hands of-Abinadi's-fate by-delivering-him to-the-king; the responsibility is transferred but the guilt-is-not. Same delivered-into-thy-hands grammar as Mt. 27:24's Pilate-washing-his-hands; Jn. 19:11 — he that delivered me unto thee hath the greater sin. The chapter is one of the BoM's clearest articulations of the wash-the-hands of-the-prophet's-blood doctrine — and the BoM's-clearest-text-on the impossibility-of-transferring-guilt.
And it came to pass that king Noah caused that Abinadi should be cast into prison; and he commanded that the priests should gather themselves together that he might hold a council with them what he should do with him. — Mosiah 12:17
The chapter records the prison-and-council. Caused that Abinadi should be cast into prison; and he commanded that the priests should gather themselves together. The doctrine: the king-convenes-his-priestly-council to-decide-the-fate of-the-prophet; the same priests-Noah-purged for-flattery (Mosiah 11:5) are now-the-jury for-the-prophet who-condemns the king. Same purged-priesthood-judges-the-prophet grammar as Matt. 26:57–66's-Caiaphas-and-the-Sanhedrin trying-Christ; Acts 4:5–7's the-Sanhedrin-trying-Peter. The chapter is one of the BoM's clearest articulations of the corrupt-court-tries-the-true-prophet doctrine.
The council tries to confound (verses 18–25)
And it came to pass that they said unto the king: Bring him hither that we may question him; and the king commanded that he should be brought before them. — Mosiah 12:18
The chapter records the formal-questioning. Bring him hither that we may question him. The doctrine: the priests-want-a-public-debate; they-mean-to-confound-the-prophet by-out-thinking-him; the same pretentious-scholarship that-Mosiah-11 named as-flattery is now-attempting prosecutorial-cleverness. Same priests-try-to-confound grammar as Mt. 22's-the-Pharisees-attempting-to-entangle-Christ.
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. — Mosiah 12:19
The chapter's master-Abinadi-confounds-them verse. 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. The doctrine: the prophet-with-the-Spirit out-debates-the-priests-without-the-Spirit; the confounding-of-the-confounders is itself the Lord's-vindication; the same pattern as-Christ in-the-temple-courts at-age-twelve (Lk. 2:46–47) and in-Holy-Week (Lk. 20:26). Same prophet-confounds-the-court grammar as Lk. 21:15 — for I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay nor resist; Acts 6:10 — and they were not able to resist the wisdom and the spirit by which he spake. The chapter is one of the BoM's clearest pre-Lukan articulations of the Spirit-confounds-the-courtroom doctrine.
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; — Mosiah 12:20–21
The chapter's master-Isaiah-52:7 priests'-trap. 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. The doctrine: the priests-cite Isaiah-52:7 to entrap; they-mean to ask: if-you-claim-to-bring-tidings-from-the-Lord, why-are-they-tidings-of-wo-not-tidings-of-peace? The priests'-implicit-argument is the gospel-is-tidings-of-peace, and-your-message-is-not-peace, therefore-your-message-is-not-the-gospel. Same misapplied-Isaiah-as-trap grammar as Mt. 4:6's Satan-quoting-Ps. 91:11–12 against-Christ in the wilderness — the same trick of using-true-scripture in-false-application. The chapter is one of the BoM's clearest articulations of the scripture-misapplied-as-entrapment doctrine — and the chapter that-pivots into Mosiah 13–16, which-is Abinadi's-extended-answer to this-very-citation.
Break forth into joy; sing together ye waste places of Jerusalem; for the Lord hath comforted his people, he hath redeemed Jerusalem; — Mosiah 12:22
The chapter records the priests' continuation of Isaiah 52:9. Break forth into joy; sing together ye waste places of Jerusalem; for the Lord hath comforted his people, he hath redeemed Jerusalem. The doctrine: the priests cite-the-restoration-promise, expecting-Abinadi-to-admit the gospel-is-joy-not-wo; they-do-not-see that they-themselves-are-the-waste-places that-have-not-yet-received-the-comfort because-they-have-rejected-the-prophet who-brings-it.
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 12:23
The chapter records the priests' continuation of Isaiah 52:10. The Lord hath made bare his holy arm in the eyes of all the nations. The doctrine: the holy-arm-bared-before-all-the-nations is the gospel-of-Christ; the priests-cite-it without-realizing they-are-citing-the-doctrine Abinadi-is-bringing in Mosiah-13–16 — the doctrine that-will-condemn-them. Same priests-cite-the-very-doctrine-that-condemns-them grammar as Caiaphas-in-Jn. 11:50 — it is expedient for us, that one man should die for the people, and that the whole nation perish not — unwittingly prophesying-the-atonement-while-condemning-it.
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? — Mosiah 12:25
The chapter's master-Abinadi-counter-question verse. 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? The doctrine: Abinadi-turns the question-back; the priests-claim-to-teach-Isaiah but-need-Isaiah-explained-to-them; the office-they-claim is the office-they-cannot-perform; the chapter's-master-indictment of-the-claimed-priesthood-without-the-Spirit. Same priests-cannot-explain-their-own-text grammar as Jn. 3:10 — Art thou a master of Israel, and knowest not these things? — Christ to Nicodemus, same rebuke. The chapter is one of the BoM's clearest pre-Johannine articulations of the priest-cannot-explain-the-scripture doctrine.
Abinadi's counter-question and pivot to the Decalogue (verses 26–37)
I say unto you, wo be unto you for perverting the ways of the Lord! For if ye understand these things ye have not taught them; therefore, ye have perverted the ways of the Lord. — Mosiah 12:26
The chapter records the wo-for-perverting indictment. Wo be unto you for perverting the ways of the Lord! For if ye understand these things ye have not taught them. The doctrine: the priests are-caught in-a-double-bind — either-they-do-not-understand (and-have-no-business-teaching) or-they-understand-but-do-not-teach (and-have-perverted-the-truth-they-know). Either-way the wo applies. Same understand-but-do-not-teach grammar as Matt. 23:13 — woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in. The chapter is the BoM's clearest pre-Matthean articulation of the wo-on-the-shut-the-kingdom doctrine.
Ye have not applied your hearts to understanding; therefore, ye have not been wise. Therefore, what teach ye this people? — Mosiah 12:27
The chapter records the apply-the-heart indictment. Ye have not applied your hearts to understanding; therefore, ye have not been wise. The doctrine: understanding-comes-by-applying-the-heart; the priests'-failure is heart-failure not-mind-failure; the chapter is naming-the-priestly-vice as-spiritual-laziness. Same apply-the-heart grammar as Ps. 90:12 — so teach us to number our days, that we may apply our hearts unto wisdom; Prov. 22:17 — bow down thine ear, and hear the words of the wise, and apply thine heart unto my knowledge. The chapter is one of the BoM's clearest articulations of the heart-must-be-applied doctrine.
And they said: We teach the law of Moses. — Mosiah 12:28
The chapter records the priests'-default-defense. We teach the law of Moses. The doctrine: the priests-claim-the-form-of-the-law as-their-defense; same defense Christ's-opponents will-use — we be Abraham's seed (Jn. 8:33); we have a law (Jn. 19:7); same form-claim without-the-substance-claim. Same we-teach-the-law-without-keeping-it grammar as Rom. 2:21–23 — thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal? thou that sayest a man should not commit adultery, dost thou commit adultery? The chapter is one of the BoM's clearest pre-Pauline articulations of the teaching-without-keeping doctrine.
And again he said unto them: If ye teach the law of Moses why do ye not keep it? Why do ye set your hearts upon riches? Why do ye commit whoredoms and spend your strength with harlots, yea, and cause this people to commit sin, that the Lord has cause to send me to prophesy against this people, yea, even a great evil against this people? — Mosiah 12:29
The chapter's master-if-you-teach-it-why-don't-you-keep-it verse. If ye teach the law of Moses why do ye not keep it? Why do ye set your hearts upon riches? Why do ye commit whoredoms and spend your strength with harlots. The doctrine: the teaching-and-keeping must-be paired; teaching-without-keeping is hypocrisy — the same hypocrisy Christ-will-condemn in Matt. 23. The hearts-set-on-riches Abinadi names is the same heart-upon-riches Mosiah-11:14 named in Noah; the whoredoms are the same whoredoms Mosiah-11:2 named. The chapter is naming-the-court's-vices to-its-face. Same prophet-names-the-sins-to-the-faces-that-commit-them grammar as 2 Sam. 12:7's Nathan-to-David — thou art the man. The chapter is one of the BoM's clearest articulations of the prophet-names-the-sin-to-its-face doctrine.
Know ye not that I speak the truth? Yea, ye know that I speak the truth; and ye ought to tremble before God. — Mosiah 12:30
The chapter records the appeal-to-the-conscience. Yea, ye know that I speak the truth. The doctrine: the priests-know-the-truth and-Abinadi-knows-they-know; the trembling-before-God is the response-the-truth-demands. The same appeal-to-the-conscience Paul-will-make in Acts 24:25's-Felix-trembled. Same know-the-truth-and-tremble grammar as Acts 24:25; James 2:19 — the devils also believe, and tremble. The chapter is one of the BoM's clearest articulations of the truth-known-demands-trembling doctrine.
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? — Mosiah 12:31
The chapter's master-doth-salvation-come-by-the-law-of-Moses question. Doth salvation come by the law of Moses? What say ye? The doctrine: Abinadi pivots-the-question to-the-theological-heart; the priests-must-answer the master-question of-the-law's-role; the entire-Mosiah-13-15-sermon will be Abinadi's-answer to-the-priests'-coming-answer. Same master-theological-question grammar as Mt. 22:42's-what-think-ye-of-Christ?; Mt. 16:15's-whom-say-ye-that-I-am? The chapter is one of the BoM's clearest articulations of the master-question pivots-the-debate doctrine.
And they answered and said that salvation did come by the law of Moses. — Mosiah 12:32
The chapter records the priests'-answer. Salvation did come by the law of Moses. The doctrine: the priests-give-the-orthodox-answer-without-understanding-it; the form is right, the substance is missing; salvation-by-law-without-Christ-fulfilling-the-law is what-the-priests-mean, and that is precisely-what-Abinadi-will-demolish in Mosiah 13:27–31. Same orthodox-form-without-substance grammar as Jn. 5:39 — search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me; and ye will not come to me, that ye might have life. The chapter is the BoM's clearest pre-Johannine articulation of the orthodox-answer-that-misses-Christ doctrine.
But now Abinadi said unto them: 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, saying: — Mosiah 12:33
The chapter records Abinadi's-pivot to-the-Decalogue. I know if ye keep the commandments of God ye shall be saved. The doctrine: Abinadi grants-the-priests-their-premise — yes, keeping-the-commandments-saves; but then-he-will-show-they-do-not-keep-them; the indictment will-be-from-the-priests'-own-mouth. Same grant-the-premise-then-demolish-it grammar as Paul's-Athenian-Mars-Hill-sermon (Acts 17:22–31) — for as I passed by, and beheld your devotions, I found an altar with this inscription, To the Unknown God. Whom therefore ye ignorantly worship, him declare I unto you. The chapter is one of the BoM's clearest articulations of the grant-then-demolish doctrine.
I am the Lord thy God, who hath brought thee out of the land of Egypt, out of the house of bondage. — Mosiah 12:34
The chapter records the first-Decalogue verse — the preamble. I am the Lord thy God, who hath brought thee out of the land of Egypt, out of the house of bondage. The doctrine: the Decalogue begins-with-deliverance; the law is given-to-the-already-delivered, not to-the-not-yet-delivered; grace-precedes-law in the original-pattern. The priests-have-inverted-this: they-claim-salvation-by-law as-if-the-Sinai-people had-earned-Egypt's-exodus. Same grace-precedes-law grammar as Ex. 20:2's Sinai-preamble itself; Deut. 5:6's parallel; Rom. 5:8 — but God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. The chapter is the BoM's clearest pre-Pauline articulation of the grace-precedes-law doctrine in-the-very-structure of-the-Decalogue.
Thou shalt have no other God before me. — Mosiah 12:35
The chapter records the first-commandment. Thou shalt have no other God before me. The doctrine: Abinadi begins-the-Decalogue with-no-other-God; the priests-have-other-gods — riches (Mosiah 11:14), whoredoms (11:2), flattery (11:7). The first-commandment is the most-direct-indictment. Same first-commandment indictment grammar as every-prophetic-rebuke of idolatry.
Thou shalt not make unto thee any graven image, or any likeness of any thing in heaven above, or things which are in the earth beneath. — Mosiah 12:36
The chapter records the second-commandment. Thou shalt not make unto thee any graven image. The doctrine: the priests'-temple was decorated-with-precious-things — the gold-of-the-seats was the visible-image of-the-priests' own-glory; the second-commandment forbids exactly-what-Mosiah-11:10-11-described.
And again: Thou shalt not bow down thyself unto them, nor serve them; for I the Lord thy God am a jealous God, visiting the iniquities of the fathers upon the children, unto the third and fourth generations of them that hate me; And shewing mercy unto thousands of them that love me and keep my commandments. — Mosiah 12:37
The chapter closes with the jealousy-and-mercy formula. I the Lord thy God am a jealous God, visiting the iniquities of the fathers upon the children, unto the third and fourth generations of them that hate me; And shewing mercy unto thousands of them that love me and keep my commandments. The doctrine: the visiting-and-the-mercy are paired; the third-and-fourth-generation curse is for-haters; the thousands-of-generations mercy is for-lovers; the asymmetry is mercy-disproportionately-favoring those-who-love. The chapter ends-mid-Decalogue, and the next-chapter will-pick-up-with-the-rest. Same jealous-and-merciful formula grammar as Ex. 20:5–6; Deut. 5:9–10. The chapter is one of the BoM's clearest articulations of the jealous-and-merciful paired-formula doctrine — the chapter cuts-off-mid-formula because-the-formula will-continue into Mosiah 13.
The chapter's architecture
The chapter is four-paneled and escalates-by-confrontation. Vv. 1–8 establish the disguised-return and the second-prophecy; vv. 9–17 establish the betrayal-and-delivery; vv. 18–25 establish the priests'-Isaiah-trap and Abinadi's-counter-question; vv. 26–37 establish Abinadi's-rebuke and his-pivot to-the-Decalogue. The theological center of gravity is vv. 20–21's Isaiah-52:7 citation paired-with v. 25's Abinadi's-counter-question — the priests'-attempted-entrapment becomes the prophet's-pivot into the entire-Mosiah-13-16-sermon.
The chapter operates as a trial-scene. The narrative is structured-as-a-courtroom: the accusation (vv. 9–12), the formal-delivery (v. 16), the council (v. 17), the questioning (vv. 18–19), the priests'-citation (vv. 20–24), the prophet's-counter (vv. 25–32), the prophet's-counter-evidence (vv. 33–37). The chapter is the BoM's-most-structured-trial-scene, anticipating Christ's-trial-before-Sanhedrin and Paul's-trial-before-Sanhedrin.
The chapter is also the bridge-chapter of the Abinadi-cycle. Chapter 11 set-up-the-context; chapters 13–16 will-be-the-extended-sermon; this chapter is what-makes-the-sermon-necessary by-having-the-priests-ask-the-Isaiah-question. The chapter is necessary-because-the-sermon-needs-an-occasion, and the priests-themselves provide-it.
How this sits in the literature of its time
Hidden providence
Three threads.
The first is that v. 8's record-preservation prophecy is the BoM's-clearest self-referential providence. They shall leave a record behind them, and I will preserve them for other nations which shall possess the land. The Latter-Day-Saints, reading-this-verse, are reading-the-very-fulfillment of-it. The record-Abinadi-prophesied-would-survive is the BoM-Joseph-Smith-translated. Same self-fulfilling-prophecy grammar as Isa. 30:8's now go, write it before them in a table, and note it in a book, that it may be for the time to come. The chapter is one of the BoM's clearest articulations of the BoM-prophesies-its-own-existence providence.
The second is that the priests'-citation of Isaiah 52:7–10 is itself proleptic-Christology — Mosiah 12:23's the Lord hath made bare his holy arm in the eyes of all the nations is the same holy-arm-bared Abinadi-will-name as Christ in-Mosiah 14–15. The priests cite-the-Christological-verses without-realizing-they-are-citing-the-very-Christology that-condemns-them. Same unwitting-citation-of-the-condemning-doctrine grammar as Caiaphas-in-Jn. 11:50. The chapter is one of the BoM's clearest articulations of the priests-cite-the-very-Christ-they-reject providence.
The third is that the chapter's-structure as-a-trial-scene anticipates-by-six-centuries Christ's-trial-before-Sanhedrin. The pattern: prophet-arrested, brought-before-council, council-tries-to-entrap-with-Scripture, prophet-confounds-them-with-Scripture-properly-understood, council-condemns-the-prophet, prophet-is-executed. Same trial-pattern as Mt. 26:57–68; Lk. 22:66–71. The chapter is one of the BoM's clearest articulations of the multi-dispensational prophet-on-trial pattern — Abinadi-pre-figures Christ in-the-trial-form, and Christ-fulfills-Abinadi in-the-trial-substance.
Where this lands
Three practices.
First, do not let prosperity be your evidence of righteousness. The chapter's v. 15 doctrine is we are strong, we shall not come into bondage… thou hast prospered in the land. The practice: prosperity is no-evidence-of-favor; pestilence is no-evidence-of-disfavor. The Hebrew-Bible's Job-and-Ecclesiastes is the master-textbook against-prosperity-theology, and Abinadi is its-pendant in-the-BoM. Do not measure-your-standing with-God by-the-balance-of-your-bank-account or the-balance-of-your-health. Measure-it by-your-walk. Same practice as Job 21:7–13.
Second, do not weaponize scripture against the prophet. The chapter's vv. 20–24 doctrine is the priests'-misapplication-of-Isaiah-52:7. The practice: when-you-find-yourself-arguing-against-the-prophet-with-scripture, stop. The arguer-against-the-prophet who-uses-scripture is the most-dangerous-form-of-opposition because-it-looks-righteous. Test-the-application: does-the-priest-citing-the-text actually-keep-the-text? If-not, the citation is the trap. Same practice as Mt. 4:6's-Satan-quoting-Ps. 91-against-Christ — and Christ's-rebuke in v. 7's it is written again.
Third, apply your heart to understanding. The chapter's v. 27 doctrine is ye have not applied your hearts to understanding; therefore, ye have not been wise. The practice: understanding-is-not-given-to-the-uninvested-heart. The discipline of-scripture-study is the discipline-of-the-applied-heart, not just the read-eye. Pray-before-reading; sit-with-the-text; ask-what-it-means-and-listen. Same Shema-pattern as before, but turned-inward: hear, O my heart. Same practice as Ps. 119:34 — give me understanding, and I shall keep thy law.