Where we are
Mosiah 13 is Abinadi's-shining-face chapter, the Decalogue completed, and the law-as-schoolmaster doctrine. The priests had tried to seize him at the end of Mosiah 12; the chapter opens with their hands stretched-forth and unable to touch him because the Lord's-power is upon him; his face shines like Moses's-face on Sinai; he commands them touch me not, for God shall smite you if ye lay your hands upon me; for I have not delivered the message which the Lord sent me to deliver. He then finishes-the-Decalogue from where Mosiah 12 left off, pivots-to-the-law-as-schoolmaster, and-declares the heart-of-the-Abinadi-cycle: God himself shall come down among the children of men, and shall redeem his people. The chapter is the BoM's-clearest-text on the law-of-Moses-as-Christological-shadow.
The chapter has three movements: (1) the shining-face and the priests'-paralysis (vv. 1–11); (2) the Decalogue completed (vv. 12–24); (3) the law-of-Moses-as-schoolmaster and the God-himself-comes-down prophecy (vv. 25–35).
For the reader, the chapter contains six especially load-bearing texts: (1) v. 3 touch me not, for God shall smite you if ye lay your hands upon me; for I have not delivered the message which the Lord sent me to deliver — the chapter's-master-statement that-the-prophet's-life is mortgaged-to-the-message; (2) v. 5 Abinadi was filled with the spirit of prophecy; and his face shone with exceeding luster, even as Moses' did while in the mount of Sinai, while speaking with the Lord — the chapter's-master-Moses-typology, the shining-face vindication; (3) v. 27 salvation doth not come by the law alone; and were it not for the atonement, which God himself shall make for the sins and iniquities of his people, that they must unavoidably perish, notwithstanding the law of Moses — the chapter's-master-not-by-the-law-alone doctrine; (4) v. 28 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 — the chapter's-master-explanation of why-the-law-was-given; (5) v. 31 all these things were types of things to come — the chapter's-master-types-and-shadows doctrine; (6) v. 34 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 — the chapter's-master-incarnation prophecy, the Abinadi-cycle's-doctrinal-thesis.
The shining face and priestly paralysis (verses 1–11)
And now when the king had heard these words, he said unto his priests: Away with this fellow, and slay him; for what have we to do with him, for he is mad. And they stood forth and attempted to lay their hands on him; but he withstood them, and said unto them: — Mosiah 13:1–2
The chapter opens with Noah's-mad-fellow-dismissal. Away with this fellow, and slay him; for what have we to do with him, for he is mad. The doctrine: the prophet-is-called-mad as the standard-evasion of-the-condemned-king; the same dismissal Christ-will-receive in Jn. 10:20 — he hath a devil, and is mad; why hear ye him? Same prophet-called-mad grammar as 2 Kgs. 9:11's-what-came-this-mad-fellow-to-thee about Jehu's-anointer; Jer. 29:26's-Shemaiah's-letter against-Jeremiah; Acts 26:24's-Festus to-Paul — much learning doth make thee mad. The chapter is one of the BoM's clearest articulations of the prophet-called-mad doctrine — the rejection-script that-protects the corrupt-court from-the-uncomfortable-truth.
Touch me not, for God shall smite you if ye lay your hands upon me, for I have not delivered the message which the Lord sent me to deliver; neither have I told you that which ye requested that I should tell; therefore, God will not suffer that I shall be destroyed at this time. — Mosiah 13:3
The chapter's master-touch-me-not verse. Touch me not, for God shall smite you if ye lay your hands upon me, for I have not delivered the message which the Lord sent me to deliver. The doctrine: the prophet's-life is mortgaged-to-the-message; until-the-message-is-fully-delivered, no-one-can-take-his-life; the disciple's-immortality-lasts-only-as-long-as-his-work-remains-unfinished — but-when-the-work-is-finished, the protection is lifted. Same protected-until-the-work-is-done grammar as Jn. 7:30 — then they sought to take him: but no man laid hands on him, because his hour was not yet come; Jn. 8:20 — for his hour was not yet come; Jn. 10:18 — no man taketh it from me, but I lay it down of myself. The chapter is the BoM's clearest pre-Johannine articulation of the not-my-hour-yet doctrine.
The verse's touch me not — the chapter's-precise echo of Jn. 20:17's-resurrected-Christ to Mary Magdalene. Same words across two texts, but different intentions: Abinadi's is for the prophet-on-mission, Christ's for the not-yet-ascended-Lord. The chapter is one of the BoM's clearest articulations of the not-yet-ascended-touch-me-not doctrine — both Abinadi and Christ use the formula to mark unfinished-work.
But I must fulfil the commandments wherewith God has commanded me; and because I have told you the truth ye are angry with me. And again, because I have spoken the word of God ye have judged me that I am mad. — Mosiah 13:4
The chapter records the prophet's-self-vindication. Because I have told you the truth ye are angry with me. The doctrine: the same truth-telling that-the-prophet-was-commanded is what-produces-the-anger; the prophet-cannot-be-faithful-without-becoming-the-target. Same fidelity-becomes-occasion-of-wrath grammar as Gal. 4:16 — am I therefore become your enemy, because I tell you the truth?; Jn. 8:40 — but now ye seek to kill me, a man that hath told you the truth. The chapter is one of the BoM's clearest articulations of the truth-telling-makes-the-prophet-the-target doctrine.
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
The chapter's master-shining-face verse. His face shone with exceeding luster, even as Moses' did while in the mount of Sinai, while speaking with the Lord. The doctrine: the BoM names-the-Moses-typology explicitly; Abinadi-is-Moses in the courtroom-of-Pharaoh-Noah; the face-of-the-prophet shines as-the-face-of-Moses-shone, because-the-same-Lord is-speaking-through-him. Same Moses-shining-face grammar as Ex. 34:29–35 — and Moses wist not that the skin of his face shone while he talked with him… and behold, the skin of his face shone; and they were afraid to come nigh him; 2 Cor. 3:7–13 — the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance. The chapter is one of the BoM's clearest articulations of the shining-face-of-the-Lord's-messenger doctrine — and one of the BoM's-clearest-types of Moses-typology in-action.
And he spake with power and authority from God; and he continued his words, saying: — Mosiah 13:6
The chapter records the with-power-and-authority continuation. He spake with power and authority from God. The doctrine: the shining-face is paired with the powered-speech; the visible-glory and the audible-authority are paired; the messenger is now-fully-vested. Same power-and-authority grammar as Mt. 7:29 — he taught them as one having authority, and not as the scribes; Lk. 4:32 — they were astonished at his doctrine: for his word was with power. The chapter is one of the BoM's clearest pre-Lukan articulations of the power-and-authority of-the-Lord's-messenger doctrine.
Ye see that ye have not power to slay me, therefore I finish my message. Yea, and I perceive that it cuts you to your hearts because I tell you the truth concerning your iniquities. — Mosiah 13:7
The chapter records the cuts-to-the-heart observation. I perceive that it cuts you to your hearts because I tell you the truth concerning your iniquities. The doctrine: the cutting-to-the-heart is the truth-doing-its-work; the priests'-anger is the evidence of the truth-landing; the same cut-to-the-heart phrase Acts 5:33 and Acts 7:54 will-use for the Sanhedrin's-response to-Stephen — a wounding-without-yielding. Same cut-to-the-heart grammar as Acts 2:37's they were pricked in their heart and they-yielded vs. Acts 7:54's they were cut to the heart and they-resisted — the same wound, two-responses. The chapter is the BoM's clearest pre-Acts articulation of the cut-to-the-heart wound doctrine.
Yea, my words fill you with wonder and amazement, and with anger. — Mosiah 13:8
The chapter records the wonder-amazement-anger triad. Wonder and amazement, and with anger. The doctrine: the truth-produces a layered-response — wonder (intellectual-acknowledgment) + amazement (emotional-recognition) + anger (volitional-rejection); the priests-know-they-cannot-refute, are-moved-by-the-fact, and-still-choose-anger. Same wonder-amazement-anger triad grammar as Mt. 13:54–58's Nazareth-rejection of-Christ — they were astonished, and said, Whence hath this man this wisdom… and they were offended in him. The chapter is one of the BoM's clearest articulations of the layered-rejection of-known-truth doctrine.
But I finish my message; and then it matters not whither I go, if it so be that I am saved. — Mosiah 13:9
The chapter's master-it-matters-not verse. I finish my message; and then it matters not whither I go, if it so be that I am saved. The doctrine: the prophet's-purpose is the message, not-the-survival; once-the-message-is-delivered, the prophet's-personal-fate is incidental — only-the-saving-of-his-soul remains as concern. The doctrine of disciple-as-servant-of-the-message, not master-of-his-own-fate. Same servant-of-the-message grammar as Acts 20:24 — but none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy; 2 Tim. 4:7 — I have fought a good fight, I have finished my course, I have kept the faith. The chapter is the BoM's clearest pre-Pauline articulation of the finished-course doctrine — Abinadi pre-articulates Paul's-it-matters-not-whither-I-go.
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 13:10
The chapter records the prophet's-self-typology. What you do with me, after this, shall be as a type and a shadow of things which are to come. The doctrine: Abinadi-himself-is-a-type; his-coming-death will-be a-shadow of the Christ-event; the prophet is-not-only-speaking-the-Christology but-becoming-it-by-his-own-fate. Same prophet-becomes-his-message grammar as Jonah-three-days-in-the-fish becomes the sign-of-Jonah for Christ's-three-days-in-the-tomb (Mt. 12:39–40). The chapter is one of the BoM's clearest articulations of the prophet-as-living-type-of-Christ doctrine — and the BoM's-most-self-aware prophet-as-type statement.
And now I read unto you the remainder of the commandments of God, for I perceive that they are not written in your hearts; I perceive that ye have studied and taught iniquity the most part of your lives. — Mosiah 13:11
The chapter records the not-written-in-your-hearts indictment. I perceive that they are not written in your hearts; I perceive that ye have studied and taught iniquity the most part of your lives. The doctrine: the priests have-the-commandments-on-their-lips-but-not-in-their-hearts; the Jer. 31:33's-write-the-law-on-the-heart promise has not-yet-been-fulfilled in-them; same vice as-Matt. 15:8 — this people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me. Same lips-without-heart grammar as Isa. 29:13; Matt. 15:8–9; Mk. 7:6–7. The chapter is one of the BoM's clearest pre-Isaianic articulations of the lips-without-heart doctrine.
The Decalogue completed (verses 12–24)
And now, ye remember that I said unto you: Thou shalt not make unto thee any graven image, or any likeness of things which are in heaven above, or which are in the earth beneath, or which are in the water under the earth. — Mosiah 13:12
The chapter records the second-commandment-restated. Thou shalt not make unto thee any graven image. The doctrine: Abinadi recapitulates the second-commandment from Mosiah-12:36 to drive-the-Decalogue-forward without-leaving-the-thread. The chapter is the BoM's-most-extensive-quotation of-the-Decalogue.
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 13:13–14
The chapter records the jealous-and-merciful coda. Visiting the iniquities… shewing mercy unto thousands. The doctrine: the same coda as Mosiah-12:37; Abinadi anchors-the-doctrine in-repetition.
Thou shalt not take the name of the Lord thy God in vain; for the Lord will not hold him guiltless that taketh his name in vain. — Mosiah 13:15
The chapter records the third-commandment. Thou shalt not take the name of the Lord thy God in vain. The doctrine: the priests-have-been-doing-this very-thing — taking the kakh-amar-adonai upon themselves while-flattering; the third-commandment is the priestly-vice-in-its-essence. Same name-in-vain grammar as Lev. 19:12; Ezek. 36:20–23 — and they profaned my holy name… and I will sanctify my great name, which was profaned among the heathen.
Remember the sabbath day, to keep it holy. — Mosiah 13:16
The chapter records the fourth-commandment. Remember the sabbath day, to keep it holy. The doctrine: the Sabbath-of-Mosiah-11 was wine-bibbing; the colony's Sabbath has-been-broken systematically.
Six days shalt thou labor, and do all thy work; But the seventh day, the sabbath of the Lord thy God, thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates; — Mosiah 13:17–18
The chapter records the Sabbath-expansion. Thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates. The doctrine: the Sabbath-is-for-all-in-the-household, including-the-stranger and-the-cattle; the Sabbath is the great-equalizer, the day-when-rank-and-species-do-not-divide. The colony-has-no-Sabbath-rest because-the-tax-pays the priests-and-not-the-people.
For in six days the Lord made heaven and earth, and the sea, and all that in them is; wherefore the Lord blessed the sabbath day, and hallowed it. — Mosiah 13:19
The chapter records the Sabbath's-creation-grounding. In six days the Lord made heaven and earth. The doctrine: the Sabbath is rooted in-creation, not in-the-Exodus (Deut. 5:15's parallel-grounds-it-in-the-Exodus); the BoM's-Decalogue is the Ex. 20 version. Same creation-grounded-Sabbath grammar as Ex. 20:11; Gen. 2:2–3.
Honor thy father and thy mother, that thy days may be long upon the land which the Lord thy God giveth thee. — Mosiah 13:20
The chapter records the fifth-commandment. Honor thy father and thy mother. The doctrine: Noah-did-not-walk-in-the-ways-of-his-father (Mosiah 11:1); the fifth-commandment is the most-direct-indictment of-Noah-himself, who is presently-judging the prophet.
Thou shalt not kill. — Mosiah 13:21
The chapter records the sixth-commandment, terse. Thou shalt not kill. The doctrine: the sixth-commandment is delivered without expansion; Noah-is-about-to-kill the prophet who-is-delivering it. Same compressed-irony grammar as Christ-quoting Thou-shalt-not-kill in Mt. 5:21 immediately-after-the-Beatitudes' blessed-are-the-meek.
Thou shalt not commit adultery. Thou shalt not steal. — Mosiah 13:22
The chapter records the seventh-and-eighth. Adultery… steal. The doctrine: Noah's-whoredoms and the priests'-harlots violate the seventh; the tax-of-the-people is the colony's-theft.
Thou shalt not bear false witness against thy neighbor. — Mosiah 13:23
The chapter records the ninth. Thou shalt not bear false witness. The doctrine: the priests-bear-false-witness as their daily-craft; flattery is itself false-witness.
Thou shalt not covet thy neighbor's house, thou shalt not covet thy neighbor's wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor anything that is thy neighbor's. — Mosiah 13:24
The chapter records the tenth-commandment. Thou shalt not covet. The doctrine: the tenth is the master-internal-commandment; covetousness is the engine of-the-other-violations — the wife-coveted leads-to-adultery, the goods-coveted lead-to-theft, the witness-coveted leads-to-false-witness. The colony has been covering-this-mountain in-secret.
The law as schoolmaster and the God-comes-down prophecy (verses 25–35)
And it came to pass that after Abinadi had made an end of these sayings that he said unto them: Have ye taught this people that they should observe to do all these things for to keep these commandments? — Mosiah 13:25
The chapter records the rhetorical-pivot. Have ye taught this people that they should observe to do all these things for to keep these commandments? The doctrine: Abinadi makes-the-priests answer to-the-Decalogue by-name; the questioning-Mosiah-12:31 began about-the-law-of-Moses now-narrows to-the-Decalogue, the law's-heart.
I say unto you, Nay; for if ye had, the Lord would not have caused me to come forth and to prophesy evil concerning this people. — Mosiah 13:26
The chapter records the negative-evidence argument. If ye had, the Lord would not have caused me to come forth and to prophesy evil concerning this people. The doctrine: the very-presence of-Abinadi is the evidence of-the-priests'-failure; if they-had-taught-the-Decalogue, no-prophet-of-wo would-be-necessary. Same prophet's-presence-as-evidence-of-priestly-failure grammar as 2 Pet. 1:19 — we have also a more sure word of prophecy — the presence of prophecy-is-itself-the-witness-of-the-priesthood's-need-of-correction. The chapter is one of the BoM's clearest articulations of the prophet's-presence-as-evidence-of-priestly-failure doctrine.
And now ye have said that salvation cometh by the law of Moses. I say unto you that it is expedient that ye should keep the law of Moses as yet; but I say unto you, that the time shall come when it shall no more be expedient to keep the law of Moses. — Mosiah 13:27
The chapter records the law's-temporary-expediency. It is expedient that ye should keep the law of Moses as yet; but I say unto you, that the time shall come when it shall no more be expedient to keep the law of Moses. The doctrine: the law-of-Moses is-temporary, awaiting-its-fulfillment; the priests-are-right-to-keep-it now, but-wrong-to-think-it-saves; same temporary-law doctrine Paul will-articulate in Gal. 3:24–25 — wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a schoolmaster. The chapter is the BoM's clearest pre-Pauline articulation of the law-as-temporary-schoolmaster doctrine.
And moreover, I say unto you, that salvation doth not come by the law alone; and were it not for the atonement, which God himself shall make for the sins and iniquities of his people, that they must unavoidably perish, notwithstanding the law of Moses. — Mosiah 13:28
The chapter's master-not-by-the-law-alone verse. Salvation doth not come by the law alone; and were it not for the atonement, which God himself shall make for the sins and iniquities of his people, that they must unavoidably perish, notwithstanding the law of Moses. The doctrine: the atonement is the only-source of-salvation; the law is a partial-aid but-not-a-savior; without-the-atonement, the law-keeper would-still-perish. Same not-by-the-law-alone grammar as Gal. 2:16 — knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ; Rom. 3:20 — therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin; Heb. 7:19 — for the law made nothing perfect. The chapter is the BoM's clearest pre-Pauline articulation of the not-justified-by-the-law-alone doctrine — and one of the BoM's-most-Pauline texts.
The verse's the atonement, which God himself shall make for the sins and iniquities of his people — the chapter's-precise atonement-by-God-himself doctrine. The doctrine: not an-angel, not a-creature, not even-an-emissary, but God himself is the atoning-agent; this is the chapter's-pivot into Mosiah 14–15's Father-Son-Christology. Same atonement-by-God-himself grammar as Isa. 59:16 — and he saw that there was no man, and wondered that there was no intercessor: therefore his arm brought salvation unto him; Isa. 63:9 — in all their affliction he was afflicted, and the angel of his presence saved them. The chapter is one of the BoM's clearest articulations of the God-himself-atones doctrine.
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; — Mosiah 13:29
The chapter's master-why-the-law-was-given verse. 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. The doctrine: the law-of-Moses was given because of Israel's-stiffneckedness; the strict-law is medicine-for-a-particular-disease; the law was-not-the-original-plan but the-emergency-response. Same emergency-law doctrine as Gal. 3:19 — wherefore then serveth the law? It was added because of transgressions, till the seed should come; 2 Ne. 25:30 — for the law is dead unto us, and we are made alive in Christ because of our faith. The chapter is the BoM's clearest pre-Pauline articulation of the law-as-medicine-for-stiffneckedness doctrine.
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. — Mosiah 13:30
The chapter records the law-of-performances. 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. The doctrine: the law is for remembrance — its-purpose is to-keep-the-people-mindful of God-day-by-day; the daily-performances are the pedagogy of-presence; the law is anti-amnesia. Same law-as-mnemonic grammar as Deut. 6:6–9's the words which I command thee this day, shall be in thine heart… and thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes.
But behold, I say unto you, that all these things were types of things to come. — Mosiah 13:31
The chapter's master-types-of-things-to-come verse. All these things were types of things to come. The doctrine: the law-of-Moses is the Hebrew-Bible's-extended-type of Christ; every-sacrifice, every-festival, every-ordinance is a-shadow of the Christ-event. Same types-and-shadows grammar as Heb. 8:5 — who serve unto the example and shadow of heavenly things; Heb. 10:1 — the law having a shadow of good things to come, and not the very image of the things; Col. 2:17 — which are a shadow of things to come; but the body is of Christ. The chapter is the BoM's clearest pre-Hebrews articulation of the types-and-shadows doctrine — and one of the BoM's-most-Pauline (or perhaps-Hebrewine) Christological-readings of-the-law.
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. — Mosiah 13:32
The chapter records the typological-illiteracy of-the-fathers. They understood not that there could not any man be saved except it were through the redemption of God. The doctrine: the law-as-type was-not-universally-understood; many-kept-the-form-without-grasping-the-substance; the redemption-of-God was the lawʼs-actual-content, hidden-in-the-types. Same form-without-substance grammar as Jn. 5:39 — search the scriptures… they are they which testify of me; and ye will not come to me, that ye might have life.
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? — Mosiah 13:33
The chapter records the unanimous-prophetic-witness. All the prophets who have prophesied ever since the world began—have they not spoken more or less concerning these things? The doctrine: every-prophet-since-Adam has-borne-Christological-witness; the Old-Testament is unanimously-Christological in-its-content; the priests' failure-to-see-Christ-in-the-prophets is the priests'-fault, not-the-prophets'. Same prophets-unanimously-Christological grammar as Lk. 24:27 — and beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself; Acts 3:24 — yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days; Jn. 5:46 — for had ye believed Moses, ye would have believed me: for he wrote of me. The chapter is the BoM's clearest pre-Lukan articulation of the unanimous-prophetic-Christology doctrine.
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? — Mosiah 13:34
The chapter's master-God-himself-comes-down verse. 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. The doctrine: the prophetic-tradition's-master-content is the incarnation; God-himself is the subject of-the-coming, not an-emissary; the form-of-man is what-God-takes-upon-himself; Mosiah 7:27's-image-Christology is here-restated as Father-Son-Christology in-preparation for Mosiah 15. Same God-himself-incarnate grammar as Mosiah 3:5–8 (Benjamin's-angel); Mosiah 7:27 (Limhi's-summary of-Abinadi); Phil. 2:6–8 (form of God… form of a servant). The chapter is one of the BoM's clearest articulations of the God-himself-comes-down doctrine — the Abinadi-cycle's-thesis statement.
Yea, and have they not said also that he should bring to pass the resurrection of the dead, and that he, himself, should be oppressed and afflicted? — Mosiah 13:35
The chapter closes with the resurrection-and-oppression preview. He should bring to pass the resurrection of the dead, and that he, himself, should be oppressed and afflicted. The doctrine: the chapter ends with a hinge — resurrection (which Mosiah 16 will-elaborate) and oppression-and-affliction (which Mosiah 14 will-elaborate via Isaiah-53); the chapter sets-up the next-two-chapters in-its-last-verse. Same hinge-to-next-chapter grammar as Mt. 16:21's from that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things. The chapter is one of the BoM's clearest articulations of the prophetic-hinge-to-the-next-chapter doctrine — chapter 13 ends-with the topics chapters-14-16 will-develop.
The chapter's architecture
The chapter is three-paneled and escalates-in-revelation. Vv. 1–11 establish the shining-face vindication and the prophet's-self-typology; vv. 12–24 establish the Decalogue's-completion; vv. 25–35 establish the law-as-schoolmaster doctrine and the God-himself-comes-down prophecy. The theological center of gravity is v. 28's salvation doth not come by the law alone; and were it not for the atonement, which God himself shall make for the sins and iniquities of his people, that they must unavoidably perish, notwithstanding the law of Moses — the chapter's-master-Pauline-not-by-law-alone statement, the foundation for all subsequent BoM-Christology.
The chapter operates as the doctrinal-pivot of the Abinadi-cycle. Chapter 11 set-up the wickedness; chapter 12 set-up the trial-and-the-Isaiah-trap; this chapter pivots-from-the-Decalogue (proving-the-priests-fail the law) to-the-types-and-shadows (proving-the-law-points-to-Christ) to-the-God-himself-comes-down (declaring-the-Christology that-the-priests' Isaiah-trap inadvertently-invited). The chapter is the BoM's-most-Pauline text-on the law-Christ relation, written by-an-otherwise-unknown-prophet on-trial-for-his-life six-centuries-before-Paul.
The chapter is also the BoM's-master-text on the shining-face Moses-typology. The chapter is the only-BoM-text where a-prophet's-face-shines-with-the-Moses-luster; the chapter pairs the visible-vindication with the doctrinal-articulation. Karan-of-the-panim from the-kavod-of-the-Lord.
How this sits in the literature of its time
Hidden providence
Three threads.
The first is that the chapter's shining-face is the only-BoM-instance of a-prophet's-face-physically-shining like Moses's-face on Sinai. The chapter is staging an explicit Sinai-recapitulation: Abinadi-is-Moses, Noah-is-Pharaoh, the priests-are-Pharaoh's-magicians, and the Decalogue-being-read-aloud is Sinai's-thunder repeated in a colonial-courtroom. The same God who-thundered on Sinai is thundering in the throne-room of Lehi-Nephi. The chapter is one of the BoM's clearest articulations of the multi-dispensational Sinai-recurs providence — wherever God's-Decalogue is preached, Sinai is reconvened.
The second is that v. 28's not-by-the-law-alone is the BoM's-most-Pauline-text, written by-a-prophet-otherwise-unknown six-centuries-before-Paul. Mosiah 13:28 and Gal. 2:16 are functionally-identical doctrinal-statements. The chapter is one of the BoM's clearest articulations of the multi-dispensational not-by-the-law-alone providence — the doctrine Paul-will-articulate to-the-Galatians is here-articulated to Noah's-priests in Lehi-Nephi by-a-Nephite-prophet who-will-die-for-saying-it. The Restoration-doctrine of-justification-by-faith is the BoM-doctrine-too, and Mosiah 13 is its-clearest-text.
The third is that the chapter's-self-typology in v. 10 (what you do with me, after this, shall be as a type and a shadow of things which are to come) makes Abinadi the BoM's-clearest-prophet-as-type of Christ. The prophet-burned-by-fire at Mosiah 17 will-be the type of Christ-crucified six-centuries-later. The chapter is one of the BoM's clearest articulations of the prophet-becomes-his-own-prophecy doctrine — and one of the BoM's-most-self-aware Christological-self-positionings.
Where this lands
Three practices.
First, do not stop a message that-is-not-yet-finished. The chapter's v. 3 doctrine is touch me not… for I have not delivered the message which the Lord sent me to deliver. The practice: when-you-are-given-a-word-to-deliver — to-a-spouse, to-a-child, to-a-leader — do-not-stop-mid-message because-of-fear; the protection-of-the-Lord is until-the-message-is-complete, and the message-only-half-delivered is no-message. Same practice as Acts 20:24's none of these things move me.
Second, let your face shine with the encounter. The chapter's v. 5 doctrine is his face shone with exceeding luster, even as Moses' did. The practice: the visible-effect of-time-with-the-Lord is a-quieter-face, a-changed-countenance; this is not vanity-or-pretension but the unconscious-evidence of-having-been-with-Him. Sit-with-the-Lord daily, and-trust the-shine to-come-by-itself. Same practice as Ex. 34:29 — Moses wist not that the skin of his face shone — the holy-luster is unknown-to-the-bearer.
Third, do not mistake the law for the Savior. The chapter's v. 28 doctrine is salvation doth not come by the law alone; and were it not for the atonement, which God himself shall make for the sins and iniquities of his people, that they must unavoidably perish. The practice: the temple-recommend, the daily-Word-of-Wisdom, the weekly-sacrament — all-good, all-required, none-of-them-saves. The Savior-saves. The disciplines are the soil-the-Savior's-seed grows-in, not the soil-itself the harvest. Live-the-disciplines while-trusting-the-Savior to-be-the-cause.