Where we are
Mosiah 16 is Abinadi's-closing chapter, the doctrinal-coda of-the-sermon. Having delivered the Decalogue (Mosiah 13:12–24), the Christology (Mosiah 13:25–35), the Suffering-Servant (Mosiah 14), and the Father-Son-resurrection (Mosiah 15), the prophet closes-with-four-condensed-themes: (1) the universal-knowing-and-confessing of-the-Lord at the resurrection; (2) the carnal-sensual-devilish-state of-the-fallen-man; (3) Christ-as-the-light-and-life-and-redeemer-from-the-sting-of-death; (4) the proper-keeping of-the-law-of-Moses as a-type-pointing-forward. The chapter is shorter and tighter than the preceding-three; it tightens-the-loop and delivers the chapter's-most-memorable-line — he is the light and the life of the world; yea, a light that is endless, that can never be darkened (v. 9). At the chapter's-close Abinadi delivers his-final-formal-line — teach them that redemption cometh through Christ the Lord, who is the very Eternal Father — and the sermon ends; Mosiah 17 will-narrate the martyrdom.
The chapter has four movements: (1) the universal-confession at-the-judgment (vv. 1–2); (2) the carnal-sensual-devilish state and the lost-and-fallen condition (vv. 3–5); (3) Christ-as-light-and-life and the sting-of-death-swallowed-up (vv. 6–10); (4) the resurrection-of-endless-life-and-endless-damnation and the closing-charge (vv. 11–15).
For the reader, the chapter contains five especially load-bearing texts: (1) v. 1 the time shall come that all shall see the salvation of the Lord; when every nation, kindred, tongue, and people shall see eye to eye and shall confess before God that his judgments are just — the chapter's-master universal-confession statement; (2) v. 3 for they are carnal and devilish, and the devil has power over them; yea, even that old serpent that did beguile our first parents… and thus all mankind were lost; and behold, they would have been endlessly lost were it not that God redeemed his people from their lost and fallen state — the chapter's-master carnal-devilish-old-serpent statement; (3) v. 8 but there is a resurrection, therefore the grave hath no victory, and the sting of death is swallowed up in Christ — the chapter's-master sting-of-death-swallowed statement; (4) v. 9 he is the light and the life of the world; yea, a light that is endless, that can never be darkened; yea, and also a life which is endless, that there can be no more death — the chapter's-master light-that-cannot-be-darkened statement; (5) v. 15 teach them that redemption cometh through Christ the Lord, who is the very Eternal Father — the chapter's-master closing-charge to-the-priests.
The universal confession (verses 1–2)
And now, it came to pass that after Abinadi had spoken these words he stretched forth his hand and said: The time shall come when all shall see the salvation of the Lord; when every nation, kindred, tongue, and people shall see eye to eye and shall confess before God that his judgments are just. — Mosiah 16:1
The chapter opens with the prophetic-gesture of stretched-forth-hand. He stretched forth his hand and said. The doctrine: the prophet's-hand stretched-forth is the gesture-of-formal-pronouncement; same gesture Moses-uses repeatedly in Exodus (Ex. 7:19, 8:5, 9:22, 10:12, 14:16); the chapter is signaling-by-gesture that-what-follows is-the-formal-pronouncement of-the-sermon's-close. Same stretched-forth-hand grammar as Acts 26:1's-Paul-stretched-forth-the-hand-and-answered for himself before-Agrippa.
The verse's every nation, kindred, tongue, and people shall see eye to eye — the chapter's-precise universal-confession formula. The doctrine: at-the-judgment, every-people-on-earth will-see-eye-to-eye and-confess-the-justice of-God's-judgments; the doctrine of-the-universal-confession (Phil. 2:10-11's-every-knee-shall-bow and-every-tongue-shall-confess). The same Isa. 45:23 source-text Paul-will-cite. Same universal-confession grammar as Isa. 45:23; Phil. 2:10–11; Rom. 14:11. The chapter is the BoM's clearest pre-Pauline articulation of the universal-confession-at-judgment doctrine.
And then shall the wicked be cast out, and they shall have cause to howl, and weep, and wail, and gnash their teeth; and this because they would not hearken unto the voice of the Lord; therefore the Lord redeemeth them not. — Mosiah 16:2
The chapter records the cast-out-wicked judgment. They shall have cause to howl, and weep, and wail, and gnash their teeth. The doctrine: the wicked-at-the-judgment will-experience the four-fold-anguish — howl, weep, wail, gnash; the same gnashing-of-teeth Christ-will-name as the outer-darkness-condition (Mt. 8:12, 13:42, 22:13, 24:51, 25:30; Lk. 13:28). Same gnashing-of-teeth grammar as every-major-Synoptic-judgment-text; Acts 7:54's-Sanhedrin-against-Stephen. The chapter is the BoM's clearest pre-Matthean articulation of the gnashing-of-teeth doctrine — the chapter where-Christ-will-derive-the-phrase from-the-Hebrew-Bible (Ps. 35:16; Lam. 2:16) the BoM here-renders directly.
The carnal-devilish state (verses 3–5)
For they are carnal and devilish, and the devil has power over them; yea, even that old serpent that did beguile our first parents, which was the cause of their fall; which was the cause of all mankind becoming carnal, sensual, devilish, knowing evil from good, subjecting themselves to the devil. — Mosiah 16:3
The chapter's master-carnal-sensual-devilish triad. Carnal, sensual, devilish. The doctrine: the fallen-man is three-fold-corrupt — carnal (basari, of-the-flesh), sensual (taught-by-the-senses, ruled-by-appetites), devilish (under-the-power-of-the-adversary); the same three-fold-portrait of-the-natural-man Benjamin-named in Mosiah 3:19. The chapter is condensing-and-deepening Benjamin's-portrait. Same carnal-sensual-devilish grammar as Eph. 2:2–3 — children of disobedience; among whom also we all had our conversation in times past in the lusts of our flesh; 1 Cor. 2:14 — but the natural (psychikos = sensual) man receiveth not the things of the Spirit of God; James 3:15 — earthly, sensual, devilish. The chapter is the BoM's clearest pre-James articulation of the carnal-sensual-devilish doctrine — the same triad James will-use word-for-word.
The verse's that old serpent that did beguile our first parents — the chapter's-precise serpent-of-Eden naming. Same old-serpent grammar as Gen. 3:1's-the-serpent-was-more-subtil; Rev. 12:9 — and the great dragon was cast out, that old serpent, called the Devil, and Satan; Rev. 20:2 — that old serpent, which is the Devil. The chapter is the BoM's clearest pre-Apocalyptic articulation of the old-serpent identification of-Satan with-Eden's-serpent doctrine.
Thus all mankind were lost; and behold, they would have been endlessly lost were it not that God redeemed his people from their lost and fallen state. — Mosiah 16:4
The chapter records the endlessly-lost-but-for-God doctrine. They would have been endlessly lost were it not that God redeemed his people from their lost and fallen state. The doctrine: the human-condition is endlessly-lost in-the-natural; only-divine-redemption can-recover; the lost-and-fallen-state is comprehensive and-permanent without-the-atonement. Same endlessly-lost-but-for-God grammar as Eph. 2:12 — at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world. The chapter is one of the BoM's clearest articulations of the endlessly-lost-without-God doctrine — the BoM's-fullest-statement of-total-depravity-of-the-natural-condition.
But remember that he that persists in his own carnal nature, and goes on in the ways of sin and rebellion against God, remaineth in his fallen state and the devil hath all power over him. Therefore he is as though there was no redemption made, being an enemy to God; and also is the devil an enemy to God. — Mosiah 16:5
The chapter records the persistence-in-carnal-nature condition. He that persists in his own carnal nature, and goes on in the ways of sin and rebellion against God, remaineth in his fallen state and the devil hath all power over him. The doctrine: the persistence-in-sin keeps-the-person in-the-fallen-state and-under-the-devil's-power; the redemption is offered to-all but-applied to-the-receiving; the unreceiving-rebel remains as-though-there-was-no-redemption-made — the universal-availability of-the-atonement does-not-save-the-rebel. Same offered-but-not-applied grammar as Mt. 22:14 — for many are called, but few are chosen; Heb. 10:26 — for if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins. The chapter is one of the BoM's clearest articulations of the offered-redemption-not-applied-by-rebellion doctrine.
Christ as light, life, and conqueror of death (verses 6–10)
And now if Christ had not come into the world, speaking of things to come as though they had already come, there could have been no redemption. — Mosiah 16:6
The chapter records the prophetic-perfect speaking — speaking-of-Christ-as-having-come. If Christ had not come into the world, speaking of things to come as though they had already come. The doctrine: the prophet speaks-of-the-future-as-past — the prophetic-perfect tense, where-the-promised-event is so-certain it-is-spoken-of as already-accomplished. Same prophetic-perfect grammar as Isa. 9:6 — for unto us a child is born (Hebrew yulad — perfect-tense); Isa. 53:5 — he was wounded (perfect); Rom. 4:17 — calleth those things which be not as though they were; Heb. 11:1 — faith is the substance of things hoped for. The chapter is one of the BoM's clearest articulations of the prophetic-perfect tense doctrine — the BoM's-companion to Jarom 1:11's as though he already was.
And if Christ had not risen from the dead, or have broken the bands of death that the grave should have no victory, and that death should have no sting, there could have been no resurrection. — Mosiah 16:7
The chapter records the no-resurrection-without-Christ's-resurrection doctrine. If Christ had not risen from the dead… there could have been no resurrection. The doctrine: Christ's-resurrection is the necessary-cause of-all-resurrection; the first-fruits-of-them-that-slept (1 Cor. 15:20); without-the-first-fruits, no-harvest. Same no-resurrection-without-Christ grammar as 1 Cor. 15:13–14 — but if there be no resurrection of the dead, then is Christ not risen: and if Christ be not risen, then is our preaching vain; 1 Cor. 15:20 — Christ is risen from the dead, and become the firstfruits of them that slept.
But there is a resurrection, therefore the grave hath no victory, and the sting of death is swallowed up in Christ. — Mosiah 16:8
The chapter's master-sting-of-death-swallowed verse. There is a resurrection, therefore the grave hath no victory, and the sting of death is swallowed up in Christ. The doctrine: the resurrection-fact removes both the victory-of-the-grave and the sting-of-death; the chapter is using the very-language Paul will-use in 1 Cor. 15:55 — O death, where is thy sting? O grave, where is thy victory? — and Paul-himself will-cite Hos. 13:14's source-text. The chapter is the BoM's-clearest-text in-the-Hos-13:14 / 1 Cor. 15:54-55-tradition. Same sting-of-death-swallowed grammar as Hos. 13:14 — I will ransom them from the power of the grave; I will redeem them from death: O death, I will be thy plagues; O grave, I will be thy destruction; 1 Cor. 15:54–55 — death is swallowed up in victory. O death, where is thy sting? O grave, where is thy victory? The chapter is the BoM's clearest pre-Pauline articulation of the sting-of-death-swallowed doctrine.
He is the light and the life of the world; yea, a light that is endless, that can never be darkened; yea, and also a life which is endless, that there can be no more death. — Mosiah 16:9
The chapter's master-light-and-life verse. He is the light and the life of the world; yea, a light that is endless, that can never be darkened; yea, and also a life which is endless, that there can be no more death. The doctrine: Christ is the light-and-life of-the-world; the endless-light cannot-be-darkened; the endless-life cannot-be-ended; the chapter's-master-pre-Johannine articulation of Christ-as-light-and-life (Jn. 1:4 — in him was life; and the life was the light of men; Jn. 8:12 — I am the light of the world; he that followeth me shall not walk in darkness, but shall have the light of life; Jn. 11:25 — I am the resurrection, and the life). Same light-and-life grammar as Jn. 1:4, 8:12, 11:25, 14:6. The chapter is the BoM's clearest pre-Johannine articulation of the light-and-life-of-the-world doctrine — and one of-the-BoM's-most-Johannine-resonances.
Even this mortal shall put on immortality, and this corruption shall put on incorruption, and shall be brought to stand before the bar of God, to be judged of him according to their works whether they be good or whether they be evil— — Mosiah 16:10
The chapter's master-corruption-puts-on-incorruption verse. Even this mortal shall put on immortality, and this corruption shall put on incorruption. The doctrine: the resurrection clothes-the-mortal-with-immortality; the perishable puts-on-the-imperishable; the chapter is using-the-exact-language Paul-will-use in 1 Cor. 15:53 — for this corruptible must put on incorruption, and this mortal must put on immortality. Same corruption-incorruption put-on grammar as 1 Cor. 15:53–54 (the exact-phrase). The chapter is the BoM's clearest pre-Pauline articulation of the put-on-incorruption doctrine — and one-of-the-BoM's-most-direct verbal-parallels to-Paul.
The resurrection of endless life and damnation and the closing charge (verses 11–15)
If they be good, to the resurrection of endless life and happiness; and if they be evil, to the resurrection of endless damnation, being delivered up to the devil, who hath subjected them, which is damnation— — Mosiah 16:11
The chapter records the two-resurrections judgment. To the resurrection of endless life and happiness… to the resurrection of endless damnation. The doctrine: both-resurrections are endless; both-the-life and-the-damnation persist; the same doctrine Jn. 5:29 will-articulate — they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation. Same two-resurrections grammar as Jn. 5:29; Dan. 12:2 — some to everlasting life, and some to shame and everlasting contempt. The chapter is the BoM's clearest pre-Johannine articulation of the two-resurrections doctrine.
Having gone according to their own carnal wills and desires; having never called upon the Lord while the arms of mercy were extended towards them; for the arms of mercy were extended towards them, and they would not; they being warned of their iniquities and yet they would not depart from them; and they were commanded to repent and yet they would not repent. — Mosiah 16:12
The chapter records the would-not-repent indictment. The arms of mercy were extended towards them, and they would not. The doctrine: the damnation is by-refusal, not-by-divine-arbitrariness; the arms-of-mercy were-extended (the active-divine-offer), and the recipients-would-not (the active-human-refusal). The fault is volitional, not metaphysical. Same arms-extended-but-would-not grammar as Mt. 23:37 — O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! The chapter is the BoM's clearest pre-Matthean articulation of the arms-of-mercy-extended-but-refused doctrine — the same heartbreaking image Christ-will-use of-Jerusalem.
And now, ought ye not to tremble and repent of your sins, and remember that only in and through Christ ye can be saved? — Mosiah 16:13
The chapter records the tremble-and-repent exhortation. Ought ye not to tremble and repent of your sins, and remember that only in and through Christ ye can be saved? The doctrine: trembling is the proper-response to-the-judgment-described; repentance is the proper-act paired-with-the-trembling; only-Christ-saves. Same tremble-and-repent grammar as Phil. 2:12 — work out your own salvation with fear and trembling; Acts 24:25 — Felix-trembled.
Therefore, if ye teach the law of Moses, also teach that it is a shadow of those things which are to come— — Mosiah 16:14
The chapter records the proper-teaching-of-the-law instruction. If ye teach the law of Moses, also teach that it is a shadow of those things which are to come. The doctrine: the law-of-Moses is permitted-to-be-taught but-must-be-taught as-shadow; the priests-have-failed-by-teaching-it as-substance. The chapter is giving the priests the chance-to-teach-rightly — keep-teaching-the-law but-name-it-as-type. Same law-as-shadow grammar as Heb. 8:5, 10:1; Col. 2:17. The chapter is one of the BoM's clearest articulations of the teach-the-shadow-but-name-it-shadow doctrine.
Teach them that redemption cometh through Christ the Lord, who is the very Eternal Father. Amen. — Mosiah 16:15
The chapter closes with the master-closing-charge. Teach them that redemption cometh through Christ the Lord, who is the very Eternal Father. Amen. The doctrine: the entire-sermon's-summation in-one-sentence — redemption is-through-Christ-the-Lord, and-Christ-is-the-very-Eternal-Father. The closing-Amen seals-the-sermon; the chapter ends; Mosiah 17 will-narrate the king's-response. Same closing-amen-charge grammar as Rev. 22:20–21 — Amen. Even so, come, Lord Jesus. The grace of our Lord Jesus Christ be with you all. Amen. The chapter is one of the BoM's clearest articulations of the closing-charge-with-amen doctrine — the sermon-sealed.
The chapter's architecture
The chapter is four-paneled and operates as a doctrinal-coda. Vv. 1–2 establish the universal-confession-and-the-cast-out-wicked; vv. 3–5 establish the carnal-sensual-devilish state and-the-endlessly-lost-but-for-God; vv. 6–10 establish Christ-as-light-and-life and-the-sting-of-death-swallowed; vv. 11–15 establish the two-resurrections-and-the-closing-charge. The theological center of gravity is v. 9's he is the light and the life of the world; yea, a light that is endless, that can never be darkened — the chapter's-master-most-memorable Johannine-Christology statement.
The chapter operates as a tightening-of-the-loop. Where Mosiah 13–15 unfolded-the-doctrine in-extended-form, this chapter compresses-it; every-doctrinal-claim of-the-preceding-three-chapters is here-restated in-condensed-form. The chapter is the sermon's-final-summary, the prophet's-last-attempt to give-the-priests a-handle on the doctrine before-his-execution.
The chapter is also the BoM's-most-direct verbal-parallel to-Paul's-1-Corinthians-15. The two-texts share-the-vocabulary of corruption-puts-on-incorruption (Mosiah 16:10 = 1 Cor. 15:53), sting-of-death-swallowed (Mosiah 16:8 = 1 Cor. 15:54–55), and the doctrine-of-Christ's-resurrection-as-prerequisite-for-ours (Mosiah 16:7 = 1 Cor. 15:13–20). The chapter is one of the BoM's-most-Pauline texts, written by-a-Nephite-prophet six-centuries-before-Paul.
How this sits in the literature of its time
Hidden providence
Three threads.
The first is that the chapter's verbal-parallels to-Paul's-1-Corinthians-15 are extraordinary. Mosiah 16:8 has the sting of death is swallowed up in Christ; 1 Cor. 15:54–55 has Death is swallowed up in victory. O death, where is thy sting?. Mosiah 16:10 has this corruption shall put on incorruption; 1 Cor. 15:53 has this corruptible must put on incorruption. Both-texts cite-Hos. 13:14 (Paul-explicitly, Abinadi-implicitly). The two-passages converge-doctrinally and-verbally across-six-centuries. The chapter is one of the BoM's clearest articulations of the multi-dispensational resurrection-vocabulary providence — the Hos. 13:14-Paul-Abinadi tradition is one continuous-conversation across-three-thousand-years.
The second is that the chapter's v. 9 light-and-life-of-the-world is the BoM's-clearest-text in-the-Johannine-prologue-tradition. The doctrine that-Christ-is-light-and-life-and-the-light-cannot-be-darkened compresses-Jn. 1:1–5 — in him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. The same Johannine-Christology Mormon-will-preserve in-3-Ne.-11-and-after is here-being-articulated in-148-BC by Abinadi. The chapter is one of the BoM's clearest articulations of the multi-dispensational light-and-life Christology providence — the doctrine John-will-articulate in-90-AD is here-anticipated in-148-BC.
The third is that the chapter's v. 14's law-as-shadow charge gave Alma the doctrinal-tool he-needed for the next-fifty-years of-Nephite-ministry. Alma-the-elder, hearing-the-sermon, will-be-converted (Mosiah 17:2), will-flee, will-establish the Church-of-Christ (Mosiah 18), and-will-found the priesthood-tradition that-Alma-the-younger and-the-Sons-of-Mosiah will-inherit. Every-subsequent BoM-text on-the-relationship of-the-law-to-Christ (Alma 25:15; 30:3; 2 Ne. 25:24–27; Jacob 4:5) traces-back-to this verse. The chapter is one of the BoM's clearest articulations of the seed-doctrine that-becomes-the-Nephite-Church providence — Abinadi's-closing-charge becomes Alma's-founding-charter.
Where this lands
Three practices.
First, cultivate the language of the prophetic-perfect. The chapter's v. 6 doctrine is speaking of things to come as though they had already come. The practice: for-the-promises God-has-made-you that-are-not-yet-fulfilled — the promise of-resurrection, the promise of-eternal-companionship, the promise of-redemption-of-the-dead — speak-of-them as-though-they-have-already-happened. Faith collapses-tense. The same prophetic-perfect Jarom-1:11-used and-Heb.-11:1-defined.
Second, let the light-that-cannot-be-darkened be your hope in the dark hour. The chapter's v. 9 doctrine is a light that is endless, that can never be darkened. The practice: the dark-hour will-come — the grief, the depression, the doubt, the loss — and-in-that-hour, the doctrine-of-the-light-that-cannot-be-darkened is the only-doctrine-that-helps. The light is not in-your-feeling; the light is in-Christ-himself; your feeling-of-dark does-not-darken-the-light. Practice-saying it-aloud: he is the light and the life of the world; yea, a light that is endless, that can never be darkened.
Third, teach the law-of-Moses (or its-modern-equivalents) as shadow. The chapter's v. 14 doctrine is if ye teach the law of Moses, also teach that it is a shadow of those things which are to come. The practice: the modern-disciplines — temple-worship, sacrament, Word-of-Wisdom, tithing — are shadows-of-Christ; they-point-to-him; teach-them-that-way. When-you-teach-a-child-to-fast, name the shadow — fasting-is-the-shadow of Christ's-self-emptying. When-you-teach-tithing, name the shadow — the-tithe is-the-shadow of-the-whole-soul-as-offering. Every-discipline is-a-shadow; name-the-Christ-it-shadows.