Where we are
Mosiah 21 is the BoM's-master-chapter of-the-deepening-bondage and-the-slow-to-hear-the-cry. The chapter covers twenty-two years (from the tribute-treaty of-Mosiah-19 to-the-arrival-of-Ammon in-Mosiah-7, the chapter is the BoM's-out-of-chronological-order back-fill that-explains how-the-colony's-bondage-grew-deep-enough that Mosiah-7's-arrival was-as-dramatic-as-it-was). The chapter has the colony attempting-three-armed-uprisings, all-defeated; the casualties produce a multi-widow-and-multi-orphan colony; Limhi institutionalizes care-for-the-destitute; the colony eventually humbles-itself; the Lord-was-slow-to-hear because of-the-iniquities, but-eventually softens-Lamanite-hearts; Ammon arrives (Mosiah-7's-encounter); the chapter ends with the colony's-desire-for-baptism deferred because no-one-has-authority.
The chapter has four movements: (1) the three-defeats and the dust-humbling (vv. 1–15); (2) the Lord-begins-to-soften and the appointed-care-takers (vv. 16–22); (3) Ammon's-arrival and the Mosiah-II-seer-reference (vv. 23–28); (4) the desire-for-baptism deferred for-lack-of-authority (vv. 29–36).
For the reader, the chapter contains five especially load-bearing texts: (1) v. 13 and they did humble themselves even to the dust, subjecting themselves to the yoke of bondage, submitting themselves to be smitten, and to be driven to and fro, and burdened, according to the desires of their enemies — the chapter's-master humbled-to-the-dust statement; (2) v. 15 and now the Lord was slow to hear their cry because of their iniquities; nevertheless the Lord did hear their cries, and began to soften the hearts of the Lamanites that they began to ease their burdens — the chapter's-master slow-to-hear-but-began-to-soften statement; (3) v. 17 now there was a great number of women, more than there was of men; therefore king Limhi commanded that every man should impart to the support of the widows and their children, that they might not perish with hunger; and this they did because of the greatness of their number that had been slain — the chapter's-master care-for-the-widows-and-orphans statement; (4) v. 33 and now since the coming of Ammon, king Limhi had also entered into a covenant with God, and also many of his people, to serve him and keep his commandments. And it came to pass that king Limhi and many of his people were desirous to be baptized; but there was none in the land that had authority from God — the chapter's-master desire-for-baptism-but-no-authority statement; (5) v. 34 therefore they did not at that time form themselves into a church, waiting upon the Spirit of the Lord — the chapter's-master waiting-for-authority doctrine.
The three defeats and the humbling to dust (verses 1–15)
And it came to pass that Limhi and his people returned to the city of Nephi, and began to dwell in the land again in peace. — Mosiah 21:1
The chapter opens with the return-to-the-city. Limhi and his people returned to the city of Nephi, and began to dwell in the land again in peace. The doctrine: the chapter begins-in-peace; the bondage will-be-internal at-first, the violence-comes-later. The same false-peace pattern as Jer. 6:14 — they have healed also the hurt of the daughter of my people slightly, saying, Peace, peace; when there is no peace.
And it came to pass that after many days the Lamanites began again to be stirred up in anger against the Nephites, and they began to come into the borders of the land round about. — Mosiah 21:2
The chapter records the renewed-tensions. The Lamanites began again to be stirred up in anger against the Nephites. The doctrine: the temporary-pacification of-Mosiah-20:25-27 was-not-permanent; the Lamanite-tradition-of-grievance (Mosiah 10:12-18) reasserts-itself; the chapter is the BoM's-clearest-text-on the failure-of-political-pacification when-the-underlying-tradition is-not-healed.
Now they durst not slay them, because of the oath which their king had made unto Limhi; but they would smite them on their cheeks, and exercise authority over them; and began to put heavy burdens upon their backs, and drive them as they would a dumb ass— — Mosiah 21:3
The chapter records the smiting-on-the-cheeks and the dumb-ass driving. They would smite them on their cheeks, and exercise authority over them; and began to put heavy burdens upon their backs, and drive them as they would a dumb ass. The doctrine: the Lamanite-mistreatment fulfills Mosiah-12:2's prophecy precisely — smitten on the cheek; driven by men; smitten on every hand and shall be driven and scattered. The same Abinadi-prophecy that Mosiah-19:20 fulfilled in-the-king's-death is here-fulfilled in-the-colony's-bondage. Same Abinadi-prophecy-fulfilled grammar as Mosiah 12:5's-dumb-ass image fulfilled-here. The chapter is one of the BoM's clearest articulations of the prophecy-precisely-fulfilled-in-the-colony's-condition doctrine.
Yea, all this was done that the word of the Lord might be fulfilled. — Mosiah 21:4
The chapter records the narrator's-fulfillment-note. All this was done that the word of the Lord might be fulfilled. The doctrine: the narrator explicitly-names the bondage as Abinadi's-word-fulfilled; the chapter's-distress is theologically-meaningful, not arbitrary; the colony is presently-living-the-fulfillment of-the-prophecy-they-rejected. Same all-this-fulfillment grammar as Mt. 1:22 — now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet; Jn. 12:38 — that the saying of Esaias the prophet might be fulfilled. The chapter is the BoM's clearest pre-Matthean articulation of the all-this-was-done-that-the-word-might-be-fulfilled formula.
And now the afflictions of the Nephites were great, and there was no way that they could deliver themselves out of their hands; for the Lamanites had surrounded them on every side. — Mosiah 21:5
The chapter records the surrounded-on-every-side condition. The Lamanites had surrounded them on every side. The doctrine: the bondage is geographic-as-well-as-political; the colony cannot-escape because-the-perimeter is-watched; the same Lamanite-guards Mosiah-19:29 already-described.
And it came to pass that the people began to murmur with the king because of their afflictions; and they began to be desirous to go against them to battle. And they did afflict the king sorely with their complaints; therefore he granted unto them that they should do according to their desires. — Mosiah 21:6
The chapter records the murmuring and-the-king's-concession. The people began to murmur with the king because of their afflictions; and they began to be desirous to go against them to battle. The doctrine: the people-pressure-the-king to-fight; the king-yields-against-his-own-judgment; the same king-pressured-by-the-people pattern as 1 Sam. 8 (Israel-demands-a-king against-Samuel's-counsel) and 1 Kgs. 12 (Rehoboam-listens-to-the-young-counselors). The chapter is the BoM's-clearest-text-on the king-who-yields-to-popular-pressure.
And they gathered themselves together again, and put on their armor, and went forth against the Lamanites to drive them out of their land. — Mosiah 21:7
The chapter records the first-uprising. They gathered themselves together again, and put on their armor, and went forth against the Lamanites to drive them out of their land. The doctrine: the uprising-is-armed; the colony's-desperation produces-the-attempt.
And it came to pass that the Lamanites did beat them, and drove them back, and slew many of them. — Mosiah 21:8
The chapter records the first-defeat. The Lamanites did beat them, and drove them back, and slew many of them. The doctrine: the first-attempt failed; the colony's-strength is-not-enough.
And now there was a great mourning and lamentation among the people of Limhi, the widow mourning for her husband, the son and the daughter mourning for their father, and the brothers for their brethren. — Mosiah 21:9
The chapter records the master-family-mourning catalog. The widow mourning for her husband, the son and the daughter mourning for their father, and the brothers for their brethren. The doctrine: the four-fold-mourning catalog is intentional and-comprehensive — wife-for-husband, son-and-daughter-for-father, brothers-for-brethren; every-family-relation is wounded by-the-defeat. Same four-fold-mourning grammar as Lam. 1's-comprehensive-grief; Jer. 9:17-22's-wailing-women. The chapter is one of the BoM's clearest articulations of the family-relationship-mourning catalog doctrine.
Now there were a great many widows in the land, and they did cry mightily from day to day, for a great fear of the Lamanites had come upon them. — Mosiah 21:10
The chapter records the widows-cry-mightily. A great many widows in the land, and they did cry mightily from day to day, for a great fear of the Lamanites had come upon them. The doctrine: the widows' fear is justified — the Lamanites can-take-them-as-spoils-of-war if-the-defenders-are-all-killed; the great-fear that-comes-upon-the-widows is the colony's-most-vulnerable-state. Same widows'-fear grammar as Lam. 5:3 — we are orphans and fatherless, our mothers are as widows.
And it came to pass that their continual cries did stir up the remainder of the people of Limhi to anger against the Lamanites; and they went again to battle, but they were driven back again, suffering much loss. — Mosiah 21:11
The chapter records the second-defeat. They went again to battle, but they were driven back again, suffering much loss. The doctrine: the widows'-cries-fueled-the-second-attempt; the second-attempt-also-failed.
Yea, they went again even the third time, and suffered in the like manner; and those that were not slain returned again to the city of Nephi. — Mosiah 21:12
The chapter records the third-defeat. They went again even the third time, and suffered in the like manner; and those that were not slain returned again to the city of Nephi. The doctrine: the third-attempt also-failed; the colony has-now-tried-three-times and-three-times-been-beaten; the three-defeats is the pattern of-divine-discipline that-eventually-produces-humility (Job's-three-friends, Peter's-three-denials, the three-temptations of-Christ).
And they did humble themselves even to the dust, subjecting themselves to the yoke of bondage, submitting themselves to be smitten, and to be driven to and fro, and burdened, according to the desires of their enemies. — Mosiah 21:13
The chapter's master-humbled-to-the-dust verse. They did humble themselves even to the dust, subjecting themselves to the yoke of bondage, submitting themselves to be smitten, and to be driven to and fro, and burdened, according to the desires of their enemies. The doctrine: the colony reaches-the-bottom; humility-to-the-dust is the only-position-left after-three-defeats; the chapter is the BoM's-clearest-text-on the brought-low-by-defeat doctrine. Same humbled-to-the-dust grammar as Ps. 7:5; Ps. 44:25 — for our soul is bowed down to the dust; Lam. 3:29 — he putteth his mouth in the dust; if so be there may be hope. The chapter is one of the BoM's clearest articulations of the humbled-to-the-dust doctrine — defeat is the schoolmaster of-humility.
And they did humble themselves even in the depths of humility; and they did cry mightily to God; yea, even all the day long did they cry unto their God that he would deliver them out of their afflictions. — Mosiah 21:14
The chapter records the all-day-cry. They did cry mightily to God; yea, even all the day long did they cry unto their God that he would deliver them out of their afflictions. The doctrine: the all-day-crying is the deep-prayer of-the-broken; the same howl-all-the-day-long Abinadi-prophesied in-Mosiah-12:4 — and I will cause that they shall howl all the day long. The prophecy of-the-howling is fulfilled, but-now-the-howling is repentant. Same all-day-cry grammar as Ps. 88:1; Lk. 18:7 — God avenge his own elect, which cry day and night unto him.
And now the Lord was slow to hear their cry because of their iniquities; nevertheless the Lord did hear their cries, and began to soften the hearts of the Lamanites that they began to ease their burdens; yet the Lord did not see fit to deliver them out of bondage. — Mosiah 21:15
The chapter's master-slow-to-hear verse. The Lord was slow to hear their cry because of their iniquities; nevertheless the Lord did hear their cries, and began to soften the hearts of the Lamanites that they began to ease their burdens; yet the Lord did not see fit to deliver them out of bondage. The doctrine: the Lord's-response has-three-tiers — slow-to-hear (delay), began-to-soften (mitigation), did-not-see-fit-to-deliver (partial-not-full). The chapter is the BoM's-clearest-text-on the three-tier-divine-response to-the-cry-of-the-late-repentant. Same three-tier-response grammar as Hos. 5:15 — I will go and return to my place, till they acknowledge their offence, and seek my face: in their affliction they will seek me early; Isa. 30:18 — and therefore will the Lord wait, that he may be gracious unto you. The chapter is one of the BoM's clearest articulations of the three-tier-divine-response doctrine — and the BoM's-most-pastoral-statement on what-happens when-the-cry-is-late.
The verse's slow to hear their cry because of their iniquities — the chapter's-precise pre-fulfillment of-Mosiah-11:24's when they shall cry unto me I will be slow to hear their cries. The same Abinadi-prophecy fulfilled. The chapter is one of the BoM's clearest articulations of the multi-prophecy-fulfilled in-one-chapter pattern — Mosiah-11:24 (slow-to-hear), Mosiah-12:2 (smitten-on-the-cheek), Mosiah-12:4 (howl-all-the-day), Mosiah-12:5 (driven-as-dumb-ass) — every-element of-Abinadi's-prophecies is precisely-tracked-here.
The softening and the appointed care-takers (verses 16–22)
And it came to pass that they began to prosper by degrees in the land, and began to raise grain more abundantly, and flocks, and herds, that they did not suffer with hunger. — Mosiah 21:16
The chapter records the gradual-prosperity. They began to prosper by degrees in the land, and began to raise grain more abundantly. The doctrine: the by-degrees recovery is the Lord's-method; not-sudden-deliverance but-gradual-amelioration. Same by-degrees recovery grammar as Ex. 23:30 — by little and little I will drive them out from before thee, until thou be increased.
Now there was a great number of women, more than there was of men; therefore king Limhi commanded that every man should impart to the support of the widows and their children, that they might not perish with hunger; and this they did because of the greatness of their number that had been slain. — Mosiah 21:17
The chapter's master-widows-and-orphans-care verse. King Limhi commanded that every man should impart to the support of the widows and their children, that they might not perish with hunger. The doctrine: the colony's-disproportion of-widows is-met-with-institutionalized-care; every-man impart-to-the-widows — the same redistribution-by-command pattern as Acts 6:1-6's-Hellenist-widows-and-the-seven-deacons. The chapter is the BoM's-clearest-text-on the institutionalized-care-of-widows-and-orphans doctrine. Same widows-and-orphans care grammar as Ex. 22:22 — ye shall not afflict any widow, or fatherless child; Deut. 14:29; James 1:27 — pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction. The chapter is the BoM's clearest pre-Jacobean articulation of the visit-the-fatherless-and-widows doctrine.
Now the king had commanded them that they should not depart out of the land; but should remain in the land round about the city; and they had not departed because of the oath which they had taken. — Mosiah 21:18
The chapter records the colony's-confinement. The king had commanded them that they should not depart out of the land. The doctrine: the colony is-not-free-to-leave; the bondage is voluntary-confinement under-the-treaty plus-perimeter-guards. The chapter is establishing-the-conditions for-the-eventual-escape.
And now the king of the Lamanites had granted unto Limhi that he might place guards round about the land, that the people might tend their flocks in the land round about the city; for the people had become very numerous, and had spread themselves abroad. — Mosiah 21:19
The chapter records the local-guards. The king of the Lamanites had granted unto Limhi that he might place guards round about the land, that the people might tend their flocks. The doctrine: the colony has-its-own-guards now, for-the-flocks; the Lamanite-king has-trusted-Limhi enough to-allow-internal-policing. The chapter is establishing-the-conditions for-the-coming-escape.
But the king did not know that the priests of his father were committing iniquities in the land. Therefore when they sought their flocks, behold, the priests of king Noah lay in wait and watched them. — Mosiah 21:20
The chapter records the priests-of-Noah continuing. The priests of king Noah lay in wait and watched them. The doctrine: the priests are still-out-there, still-predatory; the chapter is providing the back-fill that-Mosiah-20 introduced.
Now Limhi and his people had not departed from the land of Nephi, but were greatly afflicted; and now they did not know that the priests of king Noah had been the cause of so much wickedness; therefore they did believe what their king said unto them, that the Lamanites had come to destroy them because of the cause of their fathers. — Mosiah 21:22
The chapter records the colony's-misunderstanding. They did not know that the priests of king Noah had been the cause of so much wickedness. The doctrine: the colony does-not-know about-the-priests' on-going-mischief; the chapter is preserving-the-narrative-ignorance that-Mosiah-20 began-to-resolve. The chapter's-realism — humans-rarely-know-the-full-picture of-the-forces-arrayed-against-them.
Ammon arrives and Mosiah-II is named as seer (verses 23–28)
And it came to pass that king Limhi caused that his guards should be by him; and they did cause that they should keep a record of the proceedings of the people. And it came to pass that they discovered a small number of men in the borders of the land, in the wilderness, traveling towards them; and they were taken and bound and cast into prison. — Mosiah 21:23
The chapter records the discovery-and-binding of-Ammon-and-his-three-companions. They discovered a small number of men in the borders of the land… they were taken and bound and cast into prison. The doctrine: this is the same Ammon-and-company-arrival narrated in-Mosiah-7:6-8 from the Ammon-perspective; the chapter is now-retelling the same-event from-the-colony's-perspective. The chapter is the BoM's-most-explicit out-of-chronological-back-fill.
When they were brought before the king, behold, the king said: Will ye declare unto me what ye are; and I will know. — Mosiah 21:24
The chapter records the same encounter from-Limhi's-perspective. Will ye declare unto me what ye are; and I will know. The same encounter Mosiah 7:9-13 narrated from-Ammon's-perspective.
Now, because king Limhi had sent, immediately before the coming of Ammon, a small number of men to search for the land of Zarahemla; but they could not find it, and they were lost in the wilderness. — Mosiah 21:25
The chapter records the search-expedition that-discovered the Jaredite-ruins. Because king Limhi had sent, immediately before the coming of Ammon, a small number of men to search for the land of Zarahemla; but they could not find it, and they were lost in the wilderness. The doctrine: this is the same expedition Mosiah-8:7-12 already-narrated; the chapter is providing-the-narrative-context. The forty-three-men-expedition discovered-the-Jaredite-bones-and-plates.
Nevertheless, they did find a land which had been peopled; yea, a land which was covered with dry bones; yea, a land which had been peopled and which had been destroyed; and they, having supposed it to be the land of Zarahemla, returned to the land of Nephi, having arrived in the borders of the land not many days before the coming of Ammon. — Mosiah 21:26
The chapter records the expedition's-mistaken-supposition. They, having supposed it to be the land of Zarahemla, returned to the land of Nephi. The doctrine: the expedition mistook-the-Jaredite-ruins for-Zarahemla; the mistake was-providential because-the-twenty-four-plates-they-brought-back are the Book-of-Ether (Mosiah 8:9-12). The chapter is the BoM's-clearest-text-on the providential-mistake doctrine.
And they brought a record with them, even a record of the people whose bones they had found; and it was engraven on plates of ore. — Mosiah 21:27
The chapter records the twenty-four-plates. They brought a record with them, even a record of the people whose bones they had found; and it was engraven on plates of ore. The doctrine: the same twenty-four-plates of-Mosiah-8:9 are-here; the colony's-mistake produced the BoM's-most-significant secondary-record.
And now Limhi was again filled with joy on learning from the mouth of Ammon that king Mosiah had a gift from God, whereby he could interpret such engravings; yea, and Ammon also did rejoice. — Mosiah 21:28
The chapter records Limhi's-joy at-the-seer-news. Limhi was again filled with joy on learning from the mouth of Ammon that king Mosiah had a gift from God, whereby he could interpret such engravings. The doctrine: the chapter affirms Mosiah-II as the seer-with-the-interpreters who-will-translate-the-twenty-four-plates (the same Mosiah-II named in-Mosiah-8:13-19). The chapter is the BoM's-clearest-text-on the seer-with-interpreters as-the-colony's-hope.
Yet Ammon and his brethren were filled with sorrow because so many of their brethren had been killed; — Mosiah 21:29
The chapter records Ammon's-sorrow. Ammon and his brethren were filled with sorrow because so many of their brethren had been killed. The doctrine: the rescuers grieve-the-losses they-find-on-arrival; the colony's-losses are not-only-the-colony's-grief but-also-the-rescue-party's.
And also that king Noah and his priests had caused the people to commit so many sins and iniquities against God; and they also did mourn for the death of Abinadi; and also for the departure of Alma and the people that went with him, who had formed a church of God through the strength and power of God, and faith on the words which had been spoken by Abinadi. — Mosiah 21:30
The chapter records the master-mourn-Abinadi-and-Alma-and-departing-Church verse. They did mourn for the death of Abinadi; and also for the departure of Alma and the people that went with him, who had formed a church of God through the strength and power of God, and faith on the words which had been spoken by Abinadi. The doctrine: the colony-grieves-the-prophet they-killed and-the-Church that-fled; the same colony that-rejected-Abinadi (Mosiah 17:13) now-mourns-him; the chapter is the BoM's-clearest-text-on the after-the-fact-recognition of-prophetic-grace. Same mourned-the-prophet-after grammar as Acts 2:37's-pricked-in-the-heart-after-the-killing-of-Christ. The chapter is one of the BoM's clearest articulations of the after-the-fact-mourning-of-the-rejected-prophet doctrine.
Yea, they did mourn for their departure, for they knew not whither they had fled. Now they would have gladly joined with them, for they themselves had entered into a covenant with God to serve him and keep his commandments. — Mosiah 21:31
The chapter records the colony's-would-have-joined sentiment. They would have gladly joined with them. The doctrine: the colony, having-learned-from-defeat, now-wants-the-Church it-once-rejected; the chapter's-tragedy is that-the-Church is-no-longer-available-locally.
The desire for baptism deferred (verses 32–36)
And now since the coming of Ammon, king Limhi had also entered into a covenant with God, and also many of his people, to serve him and keep his commandments. — Mosiah 21:32
The chapter records the new-covenant under Ammon's-influence. Since the coming of Ammon, king Limhi had also entered into a covenant with God, and also many of his people, to serve him and keep his commandments. The doctrine: Ammon's-arrival catalyzes the colony's-corporate-covenant; the same teach-and-receive pattern as Acts 8:5-12's-Philip-in-Samaria — and there was great joy in that city.
And it came to pass that king Limhi and many of his people were desirous to be baptized; but there was none in the land that had authority from God. And Ammon declined doing this thing, considering himself an unworthy servant. — Mosiah 21:33
The chapter's master-desire-for-baptism-without-authority verse. King Limhi and many of his people were desirous to be baptized; but there was none in the land that had authority from God. And Ammon declined doing this thing, considering himself an unworthy servant. The doctrine: the chapter's-decisive-text-on the authority-required-for-baptism — desire-alone is-not-enough; an-authorized-administrator is-required; Ammon, despite-being-the-trusted-leader-of-the-Zarahemla-expedition, declines-because-he-lacks-the-priestly-authority. The chapter is the BoM's-clearest-text-on the no-baptism-without-authority doctrine. Same authority-required grammar as Acts 19:1-7's-Paul-finds-disciples-baptized-with-John's-baptism but-not-with-the-Holy-Ghost — and Paul re-administers; Acts 8:14-17's-Philip-baptizes-the-Samaritans-with-water but-Peter-and-John-must-come-to-give-the-Holy-Ghost. The pattern: water-baptism is-not-self-evident; authority-is-required. The chapter is one of the BoM's clearest articulations of the no-baptism-without-authority doctrine — and one-of-the-LDS-tradition's-foundational-texts for-the-priesthood-restoration argument.
The verse's Ammon declined doing this thing, considering himself an unworthy servant — the chapter's-precise humility-as-mark-of-the-true-administrator. The same humility as Mt. 3:14's-John's-resistance to-baptizing-Christ. The contrast with-Noah's-priests is sharp: Noah's-priests would-have-claimed-the-authority they-did-not-have; Ammon refuses-to-act-without-authority he-does-not-possess.
Therefore they did not at that time form themselves into a church, waiting upon the Spirit of the Lord. Now they were desirous to become even as Alma and his brethren, who had fled into the wilderness. — Mosiah 21:34
The chapter records the waiting-on-the-Spirit. They did not at that time form themselves into a church, waiting upon the Spirit of the Lord. The doctrine: the chapter's-waiting-on-the-Spirit is the patience-required when-the-form-is-not-yet-available; the chapter is the BoM's-clearest-text-on the patient-waiting-for-divine-authorization. The colony will-eventually-be-baptized-by-Alma in-Mosiah-25:18; the chapter is establishing the gap that-Mosiah-25 will-close. Same wait-on-the-Spirit grammar as Acts 1:4 — that they should not depart from Jerusalem, but wait for the promise of the Father; Isa. 40:31 — they that wait upon the Lord shall renew their strength. The chapter is one of the BoM's clearest articulations of the wait-on-the-Spirit doctrine.
They were desirous to be baptized as a witness and a testimony that they were willing to serve God with all their hearts; nevertheless they did prolong the time; and an account of their baptism shall be given hereafter. — Mosiah 21:35
The chapter records the deferred-baptism. They were desirous to be baptized as a witness and a testimony that they were willing to serve God with all their hearts; nevertheless they did prolong the time; and an account of their baptism shall be given hereafter. The doctrine: the narrator-promises the eventual-baptism (Mosiah 25:18); the chapter ends-with-a-pointer-forward.
And now all the study of Ammon and his people, and king Limhi and his people, was to deliver themselves out of the hands of the Lamanites and from bondage. — Mosiah 21:36
The chapter closes with the planning-for-deliverance. All the study of Ammon and his people, and king Limhi and his people, was to deliver themselves out of the hands of the Lamanites and from bondage. The doctrine: the chapter ends-with-the-set-up of-Mosiah-22, where-the-deliverance-strategy will-be-executed. The chapter is the BoM's-clearest-text-on the strategic-deliberation-as-prelude-to-deliverance pattern.
The chapter's architecture
The chapter is four-paneled and operates as a back-fill of-the-bondage-period. Vv. 1–15 establish the three-defeats and the humbling-to-the-dust; vv. 16–22 establish the gradual-softening and-the-institutionalized-care; vv. 23–28 establish Ammon's-arrival and-the-Mosiah-II-seer-reference; vv. 29–36 establish the deferred-baptism and-the-deliverance-planning. The theological center of gravity is v. 15's the Lord was slow to hear their cry because of their iniquities; nevertheless the Lord did hear their cries, and began to soften the hearts of the Lamanites — the chapter's-master-statement of the three-tier-divine-response to-the-late-cry.
The chapter operates as the BoM's-clearest-text-on the prophecy-precisely-fulfilled-over-multiple-decades pattern. Abinadi's-prophecies (Mosiah 11:21-25, 12:1-8) are tracked-here verse-by-verse: smitten-on-the-cheek (v. 3), driven-as-dumb-ass (v. 3), slow-to-hear (v. 15), howling-all-the-day (v. 14), great-affliction (v. 5). The chapter is the BoM's-most-precise prophecy-tracking-over-years.
The chapter is also the BoM's-clearest-text-on the no-baptism-without-authority doctrine. Mosiah 21:33-35 is the doctrinal-anchor for-the-Restoration's-priesthood-restoration argument — the chapter's-text that-desire-and-faith-are-not-enough, authority-must-be-restored. The chapter is therefore one-of-the-most-load-bearing-Restoration-texts in-the-BoM.
How this sits in the literature of its time
Hidden providence
Three threads.
The first is that the chapter's-precise-tracking-of-Abinadi's-prophecies is the BoM's-clearest demonstration of-the-prophet's-vindication-over-decades. Abinadi prophesied-in-148-BC; the chapter narrates-the-decades-of-145-to-121-BC; every-prophecy-element is-fulfilled-in-the-narrative. The chapter is the BoM's-clearest-text-on the prophecy-fulfilled-precisely-over-years. The chapter is one of the BoM's clearest articulations of the prophet-vindicated-by-decades-of-fulfillment providence — Abinadi's-burning by-his-own-people was-not-vindication-enough; the colony's-decades of-fulfilled-bondage are the deeper-vindication.
The second is that the chapter's-no-baptism-without-authority is the BoM's-most-direct-anchor for the Restoration's-priesthood-restoration argument. Mosiah 21:33's Ammon declined doing this thing, considering himself an unworthy servant is one-of-the-most-cited Restoration-LDS-proof-texts for-the-doctrine that-authority-must-be-formally-conferred and-cannot-be-self-claimed. The chapter is therefore one-of-the-most-load-bearing-doctrinal-Restoration-anchors in-the-BoM. The chapter is one of the BoM's clearest articulations of the authority-must-be-conferred providence — the LDS-doctrine of-priesthood-restoration is rooted in-this-chapter's-pattern.
The third is that the chapter's-care-for-the-widows-and-orphans by-formal-royal-command is the BoM's-clearest-pre-Christian-text on the institutionalized-care-of-the-vulnerable. Mosiah 21:17 establishes-by-royal-decree what-James 1:27 will-name-as-pure-religion. The doctrine: the Church-of-God always-institutionalizes the care-of-its-vulnerable; the doctrine pre-dates-Christianity and-survives every-tradition. The Latter-Day-Saint-welfare-system, Salvation-Army, Catholic-Charities — all are heirs of-the-same-Hebrew-Bible-pattern that-Limhi-here-instituted. The chapter is one of the BoM's clearest articulations of the multi-tradition-care-of-the-vulnerable providence.
Where this lands
Three practices.
First, do not mistake the slow-to-hear for the never-to-hear. The chapter's v. 15 doctrine is the Lord was slow to hear their cry because of their iniquities; nevertheless the Lord did hear their cries, and began to soften. The practice: when-your-prayer feels-unanswered, recognize the slow-to-hear may-not-be no-answer; the divine-response may-be-coming in-tiers — first the delay (to-bring-you-to-humility), then the partial-softening (to-prove-Him-listening), then-eventually-the-full-deliverance (in-His-own-time). The discipline is to-keep-crying through-the-slow-to-hear period.
Second, institutionalize the care of-your-vulnerable. The chapter's v. 17 doctrine is the king's-command that-every-man-impart-to-the-widows-and-children. The practice: do-not-let-the-care of-the-widow-or-the-orphan-or-the-poor-or-the-aged-or-the-sick depend-on-spontaneous-impulse; build-it-into-the-rhythm of-your-week, your-month, your-year. The fast-offering, the family-budget-line-for-charity, the regular-visit to-the-sick-or-the-bereaved — these are the modern-equivalents of-Limhi's-royal-command. Institutionalize-the-care so-it-survives-your-mood.
Third, wait on the Spirit rather than improvise authority. The chapter's vv. 33–35 doctrine is they did not at that time form themselves into a church, waiting upon the Spirit of the Lord. The practice: when-you-feel-the-urgency to-act in-a-spiritual-matter that-requires-authority-you-do-not-have, wait. The discipline-of-waiting-on-the-Spirit is the discipline-of-not-counterfeit-authority. The chapter's-pattern: desire is-real, faith is-real, but-act-is-deferred until-the-authorized-administrator is-available. The same discipline applies in-modern-LDS-practice — many-good-desires must-wait for-the-proper-ordinance-or-blessing administered-by-the-authorized-priesthood-holder.