Where we are
Mosiah 15 is the BoM's-densest Christology-chapter outside-the-angel-message of-Mosiah-3. Having quoted Isaiah 53 in Mosiah 14, Abinadi now-explains-the-Servant: who-is-this-Servant who-suffers, and-how-can-it-be-said that God-himself comes-down-and-is-numbered-with-the-transgressors. The chapter answers in four-stages: (1) the Father-Son Christology that God-himself is-also-the-Son (vv. 1–9); (2) the identification of-the-Servant's-seed as-those-who-hearken-to-the-prophets (vv. 10–13); (3) the recovery of-Isaiah-52:7 as the gospel-of-Christ (vv. 14–18); (4) the resurrection-doctrine and-the-redemption-of-the-just (vv. 19–31). The chapter is the BoM's-most-theologically-condensed text, and the most-controversial in its precise-formulations — Mosiah 15:1–5 has been-debated for nearly-two-centuries about-how the Father and-the-Son can be one God yet distinct-persons. The chapter's-task is not to-settle-modal-modalist questions but to declare-the-pastoral-truth that the-God-who-suffers in-Isaiah-53 is-the-very-God-who-made-heaven-and-earth.
The chapter has four movements: (1) the Father-Son-one-God Christology (vv. 1–9); (2) the Servant's-seed identified (vv. 10–13); (3) Isaiah-52:7 recovered as Christological-gospel (vv. 14–18); (4) the resurrection and the first-resurrection-of-the-just (vv. 19–31).
For the reader, the chapter contains seven especially load-bearing texts: (1) v. 1 God himself shall come down among the children of men, and shall redeem his people — the chapter's-master-incarnation statement; (2) vv. 2–3 and because he dwelleth in flesh he shall be called the Son of God, and having subjected the flesh to the will of the Father, being the Father and the Son—The Father, because he was conceived by the power of God; and the Son, because of the flesh; thus becoming the Father and Son — the chapter's-master Father-Son-one-Person doctrine; (3) v. 7 the will of the Son being swallowed up in the will of the Father — the chapter's-master will-swallowed-up doctrine; (4) v. 8 having broken the bands of death, taking upon himself their iniquity and their transgressions, having redeemed them, and satisfied the demands of justice — the chapter's-master bands-broken doctrine; (5) vv. 11–13 whosoever has heard the words of the prophets, yea, all the holy prophets who have prophesied concerning the coming of the Lord—I say unto you, that all those who have hearkened unto their words, and believed that the Lord would redeem his people, and have looked forward to that day for a remission of their sins, I say unto you, that these are his seed — the chapter's-master Servant's-seed doctrine; (6) v. 18 and now I say unto you, who shall declare his generation? Behold, I say unto you, that when his soul has been made an offering for sin he shall see his seed — the chapter's-master recovery of Isaiah-53:8 paired with-Isaiah-53:10; (7) vv. 21–27 and there is a resurrection… and these are those who have part in the first resurrection — the chapter's-master resurrection-and-first-resurrection doctrine.
The Father-Son Christology (verses 1–9)
And now Abinadi said unto them: I would that ye should understand that God himself shall come down among the children of men, and shall redeem his people. — Mosiah 15:1
The chapter opens with the master-incarnation-statement. God himself shall come down among the children of men, and shall redeem his people. The doctrine: the redemption is not by-a-creature, not by-an-angel, not by-an-emissary — God-himself comes-down and-redeems. The Hebrew-Bible's-Lord (YHWH) is-himself the one-who-will-take-the-form-of-man. The chapter rejects-all-forms-of-creaturely-mediation; the Redeemer is the Creator-himself. Same God-himself-redeems grammar as Isa. 35:4 — behold, your God will come with vengeance, even God with a recompence; he will come and save you; Isa. 40:10 — behold, the Lord God will come with strong hand; 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. The chapter is the BoM's clearest pre-Isaianic articulation of the God-himself-is-the-Redeemer doctrine.
And because he dwelleth in flesh he shall be called the Son of God, and having subjected the flesh to the will of the Father, being the Father and the Son— — Mosiah 15:2
The chapter's master-Father-Son-distinction-by-mode verse. Because he dwelleth in flesh he shall be called the Son of God, and having subjected the flesh to the will of the Father, being the Father and the Son. The doctrine: Christ is-the-Father by-his-divine-mode (his-eternity, his-power, his-creator-ship — Mosiah 3:8's the Father of heaven and earth, the Creator of all things from the beginning); Christ is-the-Son by-his-fleshly-mode (his-incarnation, his-submission, his-mortality). The same Person is both, and the same Person operates in-both-modes simultaneously. Same Father-Son-of-one-Person grammar as Isa. 9:6 — for unto us a child is born, unto us a son is given; and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace; Jn. 14:9 — he that hath seen me hath seen the Father; Jn. 10:30 — I and my Father are one; Col. 2:9 — for in him dwelleth all the fulness of the Godhead bodily. The chapter is the BoM's clearest pre-Johannine articulation of the Father-and-Son-of-one-Person doctrine — and the most-debated text in BoM-Christology.
The Father, because he was conceived by the power of God; and the Son, because of the flesh; thus becoming the Father and Son— — Mosiah 15:3
The chapter records the dual-name-by-dual-mode formula. The Father, because he was conceived by the power of God; and the Son, because of the flesh; thus becoming the Father and Son. The doctrine: the title-Father applies-because-of-the-divine-conception; the title-Son applies-because-of-the-fleshly-birth; the two-titles are not two-Persons but-two-modes of-the-one-incarnate-Person. The reading consistent with-the-rest-of-the-Standard-Works (Christ-as-the-Son-of-the-Father, the Father-as-distinct-Person) is: Christ is called-Father in-three-senses — Father-of-heaven-and-earth (as-Creator under-the-Father), Father-of-the-righteous (as-spiritual-Begetter), and Father-by-divine-investiture (acting-in-the-Father's-name and-with-the-Father's-authority). Abinadi's-formulation is dense-compression of-doctrine that-later-Restoration-revelation (D&C 93; the-First-Vision; the-Doctrine-and-Covenants's-clarifications) will-explicate. Same dense-Christology-clarified-by-later-revelation grammar as Jn. 1:1–18 read-alongside Phil. 2:6–11 and Heb. 1:1–4 — the New-Testament's-Christological-density is comparable.
And they are one God, yea, the very Eternal Father of heaven and of earth. — Mosiah 15:4
The chapter records the one-God-Eternal-Father formula. They are one God, yea, the very Eternal Father of heaven and of earth. The doctrine: the oneness is not arithmetic-monism but unity-of-will-and-purpose; the Father-and-the-Son-are-one in-the-same-way Christ-prays for-the-disciples-to-be-one in-Jn. 17:11, 22 — that they may be one, as we are one. The same oneness of-purpose is what-the-Trinity-doctrine of-Christian-history tries-to-express, what-the-LDS-doctrine of-the-Godhead-of-three-distinct-Persons preserves, and what-Abinadi-here-asserts pastorally without-philosophical-elaboration. Same oneness-as-unity grammar as Jn. 17:11, 22; Jn. 10:30. The chapter is one of the BoM's clearest articulations of the unity-of-the-Godhead doctrine.
And thus the flesh becoming subject to the Spirit, or the Son to the Father, being one God, suffereth temptation, and yieldeth not to the temptation, but suffereth himself to be mocked, and scourged, and cast out, and disowned by his people. — Mosiah 15:5
The chapter's master-yielded-and-not-yielded verse. The flesh becoming subject to the Spirit, or the Son to the Father, being one God, suffereth temptation, and yieldeth not to the temptation, but suffereth himself to be mocked, and scourged, and cast out, and disowned by his people. The doctrine: Christ-yielded-not to temptation but-yielded-himself to-the-mockery; the two-yieldings are precise — the one is-resisted (temptation), the other is-permitted (humiliation); both-are-Christ's-active-choice. Same yielded-himself grammar as Heb. 4:15 — was in all points tempted like as we are, yet without sin; 1 Pet. 2:23 — who, when he was reviled, reviled not again; when he suffered, he threatened not. The chapter is one of the BoM's clearest articulations of the yielded-not-to-temptation-but-yielded-to-humiliation doctrine.
And after all this, after working many mighty miracles among the children of men, he shall be led, yea, even as Isaiah said, as a sheep before the shearer is dumb, so he opened not his mouth. — Mosiah 15:6
The chapter records the Isaiah-53:7-callback. Even as Isaiah said, as a sheep before the shearer is dumb. The doctrine: Abinadi explicitly-cites-Isaiah back-into-the-Christology; the Isaiah-text Mosiah-14 already-read is now-the-doctrinal-foundation; the Suffering-Servant's-silence is the same yielded-himself of v. 5. Same Isaiah-as-Christological-anchor grammar as Mt. 1:22-23's Matthew-citing-Isaiah-7:14 to anchor the virgin-birth.
Yea, even so he shall be led, crucified, and slain, the flesh becoming subject even unto death, the will of the Son being swallowed up in the will of the Father. — Mosiah 15:7
The chapter's master-will-swallowed-up verse. The will of the Son being swallowed up in the will of the Father. The doctrine: the Son's-human-will is swallowed-up — entirely-absorbed-into — the Father's-will; the not-my-will-but-thine of-Gethsemane (Lk. 22:42) is here-articulated-doctrinally; the union of-the-divine-and-human-will in-Christ is the swallowing-up of-the-human into-the-divine. Same swallowed-up will grammar as Lk. 22:42 — not my will, but thine, be done; Jn. 6:38 — for I came down from heaven, not to do mine own will, but the will of him that sent me; Heb. 5:8 — though he were a Son, yet learned he obedience by the things which he suffered. The chapter is the BoM's clearest pre-Lukan articulation of the will-swallowed-up doctrine — and the BoM's-clearest-statement of Christ's-active-yielding-of-his-human-will.
And thus God breaketh the bands of death, having gained the victory over death; giving the Son power to make intercession for the children of men— — Mosiah 15:8
The chapter records the bands-broken doctrine. God breaketh the bands of death, having gained the victory over death; giving the Son power to make intercession for the children of men. The doctrine: the bands-of-death are broken by-God's-victory; the same Son who-died is the same Son who-now-intercedes; intercession is the continuing-ministry of-the-resurrected-Christ. Same bands-of-death-broken grammar as Heb. 2:14–15 — that through death he might destroy him that had the power of death, that is, the devil; and deliver them who through fear of death were all their lifetime subject to bondage; Rom. 8:34 — Christ that died… who also maketh intercession for us. The chapter is one of the BoM's clearest pre-Hebrews articulations of the bands-broken-by-death doctrine.
Having ascended into heaven, having the bowels of mercy; being filled with compassion towards the children of men; standing betwixt them and justice; having broken the bands of death, taken upon himself their iniquity and their transgressions, having redeemed them, and satisfied the demands of justice. — Mosiah 15:9
The chapter's master-standing-betwixt verse. Standing betwixt them and justice; having broken the bands of death, taken upon himself their iniquity and their transgressions, having redeemed them, and satisfied the demands of justice. The doctrine: Christ-stands-between-the-sinner-and-justice; the iniquity and transgressions are taken-upon-himself; the demands-of-justice are satisfied. The four-fold-action — stand-between, take-iniquity, redeem, satisfy — is the BoM's-clearest-juridical-articulation of-the-atonement. Same standing-between grammar as 1 Tim. 2:5 — for there is one God, and one mediator between God and men, the man Christ Jesus; Heb. 9:15 — and for this cause he is the mediator of the new testament. The chapter is one of the BoM's clearest articulations of the Christ-as-mediator-between-sinner-and-justice doctrine.
The verse's bowels of mercy — the chapter's-precise echo of-the-Hebrew rachamim (compassion, womb-feelings). The doctrine: the mercy is from-the-gut, from-the-womb; Christ's-mercy is womb-deep-compassion not-mere-leniency. Same rachamim grammar as Ps. 103:13 — like as a father pitieth his children, so the Lord pitieth them that fear him; Lk. 1:78 — through the tender mercy (splanchna) of our God; Col. 3:12 — put on therefore… bowels of mercies.
The Servant's seed (verses 10–13)
And now I say unto you, who shall declare his generation? Behold, I say unto you, that when his soul has been made an offering for sin he shall see his seed. And now what say ye? And who shall be his seed? — Mosiah 15:10
The chapter's master-who-shall-be-his-seed question. Who shall be his seed? The doctrine: Abinadi pivots-from-the-Christology to-the-question of-the-Servant's-progeny; the Isa. 53:8's-who-shall-declare-his-generation (the rhetorical-asking-of-childless-death) is paired with-Isa. 53:10's he-shall-see-his-seed (the promise-of-spiritual-progeny); the question is alive — who-are-the-Servant's-seed? Same Servant's-seed-question grammar as Acts 8:33–35's Philip-explaining-Isaiah-53:8 to the Ethiopian — same verse, Mosiah-15 going-where-Acts-8 will-go.
Behold I say unto you, that whosoever has heard the words of the prophets, yea, all the holy prophets who have prophesied concerning the coming of the Lord—I say unto you, that all those who have hearkened unto their words, and believed that the Lord would redeem his people, and have looked forward to that day for a remission of their sins, I say unto you, that these are his seed, or they are the heirs of the kingdom of God. — Mosiah 15:11
The chapter's master-his-seed-identified verse. Whosoever has heard the words of the prophets… and have looked forward to that day for a remission of their sins, I say unto you, that these are his seed, or they are the heirs of the kingdom of God. The doctrine: the Servant's-seed are the spiritually-begotten — those-who-hearkened-to-the-prophets and-looked-forward-to-Christ; the seed is begotten-by-the-Word, not-by-the-flesh; the same spiritually-begotten Benjamin-named in Mosiah 5:7. The dying-childless-Servant has-the-multitudinous-progeny because-the-progeny-is-spiritual. Same spiritual-progeny grammar as Jn. 1:12–13 — but as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God; Heb. 2:13 — behold I and the children which God hath given me. The chapter is the BoM's clearest pre-Johannine articulation of the prophet-believers-as-the-Servant's-seed doctrine.
For these are they whose sins he has borne; these are they for whom he has died, to redeem them from their transgressions. And now, are they not his seed? — Mosiah 15:12
The chapter records the for-whom-he-has-died formula. These are they whose sins he has borne; these are they for whom he has died. The doctrine: the Servant's-death-is-particular as-well-as-universal; the universal-availability of-the-atonement (Mosiah 4:6's-cometh-upon-all-mankind) is paired with-the-particular-application to-those-who-receive-it; same universal-but-applied grammar as 2 Pet. 3:9's not willing that any should perish vs. Heb. 9:28's offered to bear the sins of many.
Yea, and are not the prophets, every one that has opened his mouth to prophesy, that has not fallen into transgression, I mean all the holy prophets ever since the world began? I say unto you that they are his seed. — Mosiah 15:13
The chapter records the prophets-themselves-as-seed clarification. The prophets, every one that has opened his mouth to prophesy, that has not fallen into transgression… they are his seed. The doctrine: the prophets-themselves are part-of-the-Servant's-seed; the very-Adam, Enoch, Noah, Abraham, Moses, Isaiah are the Servant's-children-by-faith — the multi-dispensational-seed extends-backward in-time as-well-as-forward. Same backward-extending-seed grammar as Heb. 11's-faith-recital — by faith Abel… by faith Enoch… by faith Noah; Mt. 8:11 — many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven.
Isaiah 52:7 recovered (verses 14–18)
And these are they who have published peace, who have brought good tidings of good, who have published salvation; and said unto Zion: Thy God reigneth! — Mosiah 15:14
The chapter records the priests'-Isaiah-52:7 verses-restored to-their-Christological-meaning. These are they who have published peace, who have brought good tidings of good, who have published salvation; and said unto Zion: Thy God reigneth! The doctrine: the beautiful-feet of-Isaiah-52:7 the priests-cited as a-trap (Mosiah-12:21) are the feet of-the-prophets-who-published-Christ; the citation is now-restored to-its-actual-meaning — and-the-priests are-not-among-the-beautiful-feet because-they-have-not-published-Christ. Same priests'-citation-turned-against-them grammar as Christ's-quote-back of-Hos. 6:6 in Mt. 9:13 — but go ye and learn what that meaneth, I will have mercy, and not sacrifice — same scripture, used-against-the-misuser. The chapter is one of the BoM's clearest articulations of the citation-restored-to-its-original-meaning doctrine.
And O how beautiful upon the mountains were their feet! — Mosiah 15:15
The chapter records Abinadi's-amazement at-the-prophets. O how beautiful upon the mountains were their feet! The doctrine: the prophet-himself is moved-to-doxology by the beauty-of-the-prophets-who-came-before-him; the beautiful-feet are not-just-the-feet of-Christ but-the-feet of-everyone-who-published-Christ; Abinadi includes-himself in-the-line of-beautiful-feet — and-the-priests do-not-include-themselves.
And again, how beautiful upon the mountains are the feet of those that are still publishing peace! — Mosiah 15:16
The chapter records the present-tense extension. How beautiful upon the mountains are the feet of those that are still publishing peace! The doctrine: the beautiful-feet extend-to-the-present; every-living-disciple who-publishes-peace has-beautiful-feet; the Isaiah-52:7-promise is alive-today, not-only-in-the-past. Same present-tense-prophecy-fulfilled grammar as Rom. 10:15 — and how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things! — Paul will-cite-Isaiah-52:7 in-exactly-this-present-tense-way two-centuries-later.
And again, how beautiful upon the mountains are the feet of those who shall hereafter publish peace, yea, from this time henceforth and forever! — Mosiah 15:17
The chapter records the future-tense extension. How beautiful upon the mountains are the feet of those who shall hereafter publish peace. The doctrine: the beautiful-feet extend-to-the-future; every-prophet-Joseph-Smith-and-his-successors-and-every-faithful-disciple-thereafter is included; the Isaiah-52:7-promise is eternal-and-multi-dispensational.
And behold, I say unto you, this is not all. For O how beautiful upon the mountains are the feet of him that bringeth good tidings, that is the founder of peace, yea, even the Lord, who has redeemed his people; yea, him who has granted salvation unto his people; — Mosiah 15:18
The chapter's master-recovery-of-Isaiah-52:7 verse — the singular-feet. How beautiful upon the mountains are the feet of him that bringeth good tidings, that is the founder of peace, yea, even the Lord, who has redeemed his people; yea, him who has granted salvation unto his people. The doctrine: the master-meaning of-Isaiah-52:7 is the feet-of-the-Lord-himself — Christ-as-the-feet-of-the-good-tidings; the prophets-have-beautiful-feet because-they-publish-Christ, but Christ-has-the-master-beautiful-feet because-he-is-the-tidings. Same Christ-as-the-master-beautiful-feet grammar as Eph. 2:14 — for he is our peace, who hath made both one; Isa. 9:6 — Prince of Peace. The chapter is the BoM's clearest articulation of the Christ-as-the-founder-of-peace doctrine — and the chapter's-fullest-recovery of-the-priests' weaponized-citation.
The resurrection (verses 19–31)
For were it not for the redemption which he hath made for his people, which was prepared from the foundation of the world, I say unto you, were it not for this, all mankind must have perished. — Mosiah 15:19
The chapter records the all-mankind-would-have-perished doctrine. Were it not for the redemption which he hath made for his people, which was prepared from the foundation of the world… all mankind must have perished. The doctrine: the redemption was prepared-from-the-foundation-of-the-world; the doctrine of the eternal-plan; the doctrine that-without-Christ all-perish; same eternal-plan as Rev. 13:8's Lamb-slain-from-the-foundation-of-the-world.
But behold, the bands of death shall be broken, and the Son reigneth, and hath power over the dead; therefore, he bringeth to pass the resurrection of the dead. — Mosiah 15:20
The chapter records the bands-of-death-broken master. The bands of death shall be broken, and the Son reigneth, and hath power over the dead; therefore, he bringeth to pass the resurrection of the dead. The doctrine: the resurrection is the Son's-power; the same Son who-died is the Son who-now-reigns-over-the-dead.
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. — Mosiah 15:21
The chapter's master-first-resurrection verse. There cometh a resurrection, even a first resurrection. The doctrine: the resurrection has tiers; the first-resurrection is for-the-righteous-of-all-dispensations who-have-looked-forward-to-Christ; the doctrine the entire-BoM and-the-Restoration will-develop. Same first-resurrection grammar as Rev. 20:5–6 — this is the first resurrection. Blessed and holy is he that hath part in the first resurrection; Mt. 27:52–53 — and the graves were opened; and many bodies of the saints which slept arose, and came out of the graves after his resurrection. The chapter is the BoM's clearest pre-Matthean articulation of the first-resurrection-at-Christ's-resurrection doctrine.
And now, the resurrection of all the prophets, and all those that have believed in their words, or all those that have kept the commandments of God, shall come forth in the first resurrection; therefore, they are the first resurrection. — Mosiah 15:22
The chapter records the prophets-and-believers in-the-first-resurrection. The resurrection of all the prophets, and all those that have believed in their words… shall come forth in the first resurrection. The doctrine: the Servant's-seed (vv. 11–13) are the first-resurrection (v. 22); the same group identified-by-faith is the same group identified-by-resurrection; the doctrine of the saved are-the-resurrected-first.
They are raised to dwell with God who has redeemed them; thus they have eternal life through Christ, who has broken the bands of death. — Mosiah 15:23
The chapter records the dwell-with-God promise. They are raised to dwell with God who has redeemed them; thus they have eternal life through Christ. The doctrine: eternal-life is dwelling-with-God; the resurrection is for-the-purpose of-being-with-the-Lord. Same dwell-with-God grammar as Jn. 17:24 — that they also, whom thou hast given me, be with me where I am; 1 Thes. 4:17 — and so shall we ever be with the Lord.
And these are those who have part in the first resurrection; and these are they that have died before Christ came, in their ignorance, not having salvation declared unto them. And thus the Lord bringeth about the restoration of these; and they have a part in the first resurrection, or have eternal life, being redeemed by the Lord. — Mosiah 15:24
The chapter records the ignorance-of-the-pre-Christian extension. These are they that have died before Christ came, in their ignorance, not having salvation declared unto them. The doctrine: the first-resurrection includes-those-who-died-in-ignorance-of-Christ before-Christ-came; the doctrine of the spirit-world-and-vicarious-work for-the-dead (D&C 138; 1 Pet. 3:18–20; 1 Pet. 4:6) is here-pre-figured by-the-restoration-of-these. The pre-Christian-ignorant are not condemned; the Lord brings-about-their-restoration. Same pre-Christian-ignorance covered grammar as Mosiah 3:11; Acts 17:30 — the times of this ignorance God winked at. The chapter is the BoM's clearest pre-Petrine articulation of the redemption-of-the-pre-Christian-ignorant doctrine.
And little children also have eternal life. — Mosiah 15:25
The chapter records the little-children-have-eternal-life statement. Little children also have eternal life. The doctrine: children are covered-by-the-atonement automatically; the doctrine of Moroni 8 the chapter pre-figures.
But behold, and fear, and tremble before God, for ye ought to tremble; for the Lord redeemeth none such that rebel against him and die in their sins; yea, even all those that have perished in their sins ever since the world began, that have wilfully rebelled against God, that have known the commandments of God, and would not keep them; these are they that have no part in the first resurrection. — Mosiah 15:26
The chapter records the no-redemption-for-wilful-rebellion. Those that have perished in their sins… that have wilfully rebelled against God, that have known the commandments of God, and would not keep them; these are they that have no part in the first resurrection. The doctrine: wilful-rebellion forfeits-the-first-resurrection; the knowing-rebellion of-Mosiah-3:12 is the disqualifying-condition; the priests-of-Noah are warned by-name without-naming-them.
Therefore ought ye not to tremble? For salvation cometh to none such; for the Lord hath redeemed none such; yea, neither can the Lord redeem such; for he cannot deny himself; for he cannot deny justice when it has its claim. — Mosiah 15:27
The chapter records the justice-cannot-be-denied-doctrine. He cannot deny justice when it has its claim. The doctrine: the Lord-himself is bound-by-justice; the same Lord-of-mercy is the Lord-of-justice; mercy-cannot-rob-justice (Alma 42:25); the doctrine of-the-atonement-as-satisfaction-of-justice not-as-suspension-of-justice. Same justice-not-denied grammar as Alma 42:25. The chapter is one of the BoM's clearest articulations of the mercy-cannot-rob-justice doctrine.
And now I say unto you that the time shall come that the salvation of the Lord shall be declared unto every nation, kindred, tongue, and people. — Mosiah 15:28
The chapter records the universal-declaration prophecy. The salvation of the Lord shall be declared unto every nation, kindred, tongue, and people. The doctrine: the gospel will-go-to-all-peoples; the doctrine of the universal-mission.
Yea, Lord, thy watchmen shall lift up their voice; with the voice together shall they sing; for they shall see eye to eye when the Lord shall bring again Zion. — Mosiah 15:29
The chapter records the watchmen-shall-see-eye-to-eye prophecy. Thy watchmen shall lift up their voice; with the voice together shall they sing; for they shall see eye to eye when the Lord shall bring again Zion. The doctrine: the eschatological-unity of-the-watchmen; the same Isa. 52:8's-quotation Abinadi-is-bringing back into-the-citation the-priests-cited. Same eye-to-eye grammar as Isa. 52:8.
Break forth into joy; sing together ye waste places of Jerusalem; for the Lord hath comforted his people, he hath redeemed Jerusalem. — Mosiah 15:30
The chapter records the break-forth-into-joy quotation. Break forth into joy; sing together ye waste places of Jerusalem. The doctrine: the same Isa. 52:9-quotation the priests-cited (Mosiah 12:22), now-restored to-its-Christological-meaning.
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 15:31
The chapter closes with the holy-arm-bared quotation. The Lord hath made bare his holy arm in the eyes of all the nations. The doctrine: the same Isa. 52:10-quotation the priests-cited (Mosiah 12:23), now-fully-restored — the holy-arm is the suffering-Servant of Isaiah 53, the bared-arm is the wounded-arm. The chapter closes-the-loop on-the-priests'-original-trap, restoring-every-verse to-its-Christological-meaning.
The chapter's architecture
The chapter is four-paneled and operates as a doctrinal-unfolding. Vv. 1–9 establish the Father-Son-one-God Christology; vv. 10–13 establish the Servant's-seed; vv. 14–18 establish the recovery of-Isaiah-52:7; vv. 19–31 establish the resurrection and-the-first-resurrection. The theological center of gravity is v. 7's the will of the Son being swallowed up in the will of the Father — the chapter's-master-statement of-the-incarnate-Christ's active-yielding-of-his-human-will.
The chapter operates as the doctrinal-peak of-the-Abinadi-cycle. Every-major-Christological-doctrine is here-compressed: incarnation (v. 1), virgin-conception (v. 3), divine-unity (v. 4), sinlessness-and-yielded-humiliation (v. 5), Suffering-Servant (v. 6), crucifixion-with-yielded-will (v. 7), atonement-and-intercession (vv. 8–9), Servant's-seed (vv. 10–13), beautiful-feet of-prophets-and-Christ (vv. 14–18), resurrection-and-first-resurrection (vv. 19–31). The chapter is the doctrinal-summit; chapter 16 will-add the closing-judgment-doctrine and-chapter-17 the martyrdom.
The chapter is also the BoM's-most-self-conscious recovery-of-a-priestly-weaponized-citation. The priests cited-Isaiah-52:7-10 against Abinadi in Mosiah 12; Abinadi cites-Isaiah-53 in Mosiah 14; Abinadi now cites Isaiah-52:7-10 in Mosiah 15:14-18 and-29-31 — restoring-every-priestly-quotation to-its-Christological-meaning. The chapter is the BoM's-clearest-text on how-to-recover-misused-scripture by-completing-the-citation.
How this sits in the literature of its time
Hidden providence
Three threads.
The first is that the chapter's Father-Son Christology is the BoM's-most-controversial text but-also its-most-defensible. Abinadi's-formulation (Christ is the Father by-divine-mode and the Son by-fleshly-mode) is densely-Pauline (Col. 2:9, Phil. 2:6, Heb. 1:3) and-Johannine (Jn. 14:9, 10:30) compressed-into-three-verses. The Restoration-clarification (D&C 93; the First-Vision; the modern Standard-Works) sees-the-Father-and-the-Son as-distinct-Persons united-in-purpose; Abinadi's-language compresses the doctrine but-does-not-deny-the-distinction. Same compression-clarified-by-later-revelation grammar as the Council-of-Nicaea's-creedal-formulations clarifying-but-not-creating doctrine that-was-already-in-the-New-Testament. The chapter is one of the BoM's clearest articulations of the dense-pastoral-Christology that-later-revelation-clarifies providence.
The second is that the chapter's identification of-the-Servant's-seed (vv. 11–13) is the BoM's-clearest-text-for the doctrine that-faith-makes-family. The same doctrine the New-Testament will-articulate (Jn. 8:39's-Abraham-children-by-faith; Gal. 3:7's-they-which-are-of-faith, the-same-are-the-children-of-Abraham); Abinadi is here-articulating-it for-the-Servant: those-who-believe-on-Christ are-his-spiritual-progeny, his-children-by-faith. The chapter is one of the BoM's clearest articulations of the faith-makes-family providence — the dying-childless-Servant has the multitudinous-spiritual-seed.
The third is that the chapter's-completion of-Isaiah-52:7-10 against-the-priests' citation is one-of-the-BoM's-clearest-texts about how-to-handle-weaponized-scripture. The pattern: the priests-cite-a-fragment to-trap; the prophet-cites-the-rest to-restore; the citation-misused becomes the citation-properly-understood. The same pattern Christ-uses in Mt. 4:7's-it-is-written-again against Satan-quoting-Ps. 91. The chapter is one of the BoM's clearest articulations of the scripture-recovered-by-completion providence — the cure for misused-scripture is more-scripture, properly-applied.
Where this lands
Three practices.
First, let the will of the Son be the model for the will of the disciple. The chapter's v. 7 doctrine is the will of the Son being swallowed up in the will of the Father. The practice: the swallowing-up of-the-disciple's-will into-the-Lord's is the Christ-pattern; not-the-elimination of-the-disciple's-will but-its-absorption into a deeper-will. The Gethsemane-prayer (not my will, but thine, be done) is the disciple's-prayer too. Practice-it daily in small-decisions before-trying-it in big-ones. Same practice as Lk. 22:42.
Second, count yourself among the Servant's seed by hearkening to the prophets. The chapter's vv. 11–13 doctrine is whosoever has heard the words of the prophets… are his seed. The practice: the discipline-of-being-his-seed is the discipline-of-prophet-hearkening; the General-Conference-listening, the scripture-study, the prophet's-counsel-followed — these are the seed-conditions. The doctrine is staggering: the Servant counts-you-as-his-child when-you-hearken to-his-spokesmen. Same practice as D&C 1:38 — whether by mine own voice or by the voice of my servants, it is the same.
Third, recover misused-scripture by completing-the-citation. The chapter's vv. 14–18 doctrine is the recovery of-Isaiah-52:7. The practice: when-someone-weaponizes a fragment-of-scripture against-you or-against-the-gospel, do-not-argue against-the-fragment — cite the rest of the passage; the fuller-citation is its-own-restoration. Memorize-context, not-just-verses. Same practice as Christ's-it-is-written-again in-Mt. 4.