Where we are
Mosiah 22 is the BoM's-master-chapter of-the-stratagem-of-deliverance and-the-departure-by-the-back-pass. The chapter brings to its end the twenty-five-year-bondage that began in Mosiah-19 with Noah's-death and the tribute-treaty. The chapter has Gideon — the same Gideon who confronted Noah in Mosiah 19:4-8 — proposing the deliverance-stratagem; the king-of-the-Lamanites is pacified-with-wine-tribute through-the-back-pass; the colony departs-by-night with their-flocks-and-herds-and-everything-they-can-carry; the Lamanites pursue but-are-lost-in-the-wilderness; the colony arrives in-Zarahemla and-Limhi becomes subject-to-Mosiah-II.
The chapter has three movements: (1) the council and Gideon's-stratagem (vv. 1–9); (2) the wine-and-the-departure (vv. 10–13); (3) the pursuit-lost and the arrival-in-Zarahemla (vv. 14–16).
For the reader, the chapter contains four especially load-bearing texts: (1) v. 2 and there was no way to deliver themselves out of their hands, except it were to deliver up their women, and their children, and their flocks, and their herds, and their tents, and depart into the wilderness; for they were more numerous than the people of Limhi was, except it were to divide — the chapter's-master no-way-except-by-stratagem statement; (2) v. 3 now Gideon went forth and stood before the king, and said unto him: Now O king, thou hast hitherto hearkened unto my words many times when we have been contending with our brethren the Lamanites. And now O king, if thou hast not found me to be an unprofitable servant, or if thou hast hitherto listened to my words in any degree, and they have been of service to thee, even so I desire that thou wouldst listen to my words at this time, and I will be thy servant and deliver this people out of bondage — the chapter's-master if-I-have-been-useful-let-me-now-deliver statement; (3) v. 7 behold, if it were possible we could go up by night with our flocks and our herds, and we will pay them the last tribute of wine which they have required — the chapter's-master last-tribute-of-wine statement; (4) v. 16 and they were not long in the wilderness before they arrived in the land of Zarahemla, and joined Mosiah's people, and became his subjects. And it came to pass that Mosiah received them with joy — the chapter's-master received-with-joy reunion-statement.
The council and Gideon's stratagem (verses 1–9)
And now it came to pass that Ammon and king Limhi began to consult with the people how they should deliver themselves out of bondage; and even they did cause that all the people should gather themselves together; and this they did that they might have the voice of the people concerning the matter. — Mosiah 22:1
The chapter opens with the consultation-by-the-voice-of-the-people. Ammon and king Limhi began to consult with the people how they should deliver themselves out of bondage… that they might have the voice of the people concerning the matter. The doctrine: the chapter opens with the BoM's-earliest-explicit instance of the voice-of-the-people in-a-deliverance-decision; the same vox-populi pattern that Mosiah-29 will-institutionalize is here-already-in-practice. The king-and-the-emissary do-not-decide-alone; the people-are-gathered; the corporate-deliberation precedes the corporate-deliverance. Same voice-of-the-people grammar as Ex. 4:30-31 — Moses spake all the words… and the people believed; Deut. 1:14 — and ye answered me, and said, The thing which thou hast spoken is good for us to do. The chapter is one of the BoM's clearest pre-Mosiah-29 articulations of the corporate-deliberation-precedes-deliverance doctrine.
And it came to pass that they could find no way to deliver themselves out of bondage, except it were to take their women and their children, and their flocks, and their herds, and their tents, and depart into the wilderness; for the Lamanites being so numerous, it was impossible for the people of Limhi to contend with them, thinking to deliver themselves out of bondage by the sword. — Mosiah 22:2
The chapter records the no-way-by-the-sword conclusion. It was impossible for the people of Limhi to contend with them, thinking to deliver themselves out of bondage by the sword. The doctrine: the chapter rules-out armed-escape; the three-defeats of-Mosiah-21:8-12 have-taught-the-lesson — the sword-cannot-deliver this-people; the deliverance, if-it-comes, will-come by-wisdom-not-by-force. The chapter is the BoM's-clearest-text-on the wisdom-not-by-the-sword doctrine in-circumstances-of-asymmetric-power. Same not-by-the-sword grammar as Zech. 4:6 — not by might, nor by power, but by my spirit; Hos. 1:7 — I… will not save them by bow, nor by sword, nor by battle.
Now 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 22:3a
Now Gideon went forth and stood before the king, and said unto him: Now O king, thou hast hitherto hearkened unto my words many times when we have been contending with our brethren the Lamanites. — Mosiah 22:3
The chapter records Gideon's-petition-by-track-record. Gideon went forth and stood before the king, and said unto him: Now O king, thou hast hitherto hearkened unto my words many times. The doctrine: Gideon — the same Gideon who in-Mosiah-19:4-8 took-a-sword against Noah-and-spared-him-when-the-Lamanites-attacked — now-comes-with-a-different-counsel; the chapter establishes-Gideon-as-the-colony's-counselor-of-last-resort, the one-whose-track-record-warrants-the-hearing. The chapter is the BoM's-clearest-text-on the track-record-warrants-the-hearing pattern in-counsel-to-a-king.
The name Gideon — from-Hebrew gid'on (גִּדְעוֹן), hewer, feller, one-who-cuts-down — is-the-same-name as-the-Judges-6-to-8 Gideon who-by-the-Lord's-direction delivered-Israel from-Midian by-stratagem-not-by-numerical-strength (three-hundred-men with-torches-and-trumpets-and-pitchers, Judges 7:16-22). The BoM-Gideon's-stratagem-of-wine here resonates with-the-Judges-Gideon's-stratagem-of-torches-and-trumpets — both deliverances-by-stratagem-and-divine-favor-rather-than-by-overwhelming-force. The chapter is the BoM's-clearest-text-on the Gideon-as-stratagem-deliverer typology.
And now O king, if thou hast not found me to be an unprofitable servant, or if thou hast hitherto listened to my words in any degree, and they have been of service to thee, even so I desire that thou wouldst listen to my words at this time, and I will be thy servant and deliver this people out of bondage. — Mosiah 22:4
The chapter's master-if-I-have-been-useful verse. If thou hast not found me to be an unprofitable servant… I will be thy servant and deliver this people out of bondage. The doctrine: Gideon's-petition is the deferential-counsel-pattern; the if-I-have-been-useful frame is the same pattern that-King-Benjamin already-spoke-in-Mosiah-2:18 — I tell you these things that ye may learn wisdom; that ye may learn that when ye are in the service of your fellow beings ye are only in the service of your God. The chapter is the BoM's-clearest-text-on the servant-deliverer pattern in-circumstances-of-counsel-to-a-king.
The phrase unprofitable servant — the same phrase from-Mosiah-2:21 (if ye should serve him… ye would be unprofitable servants) — is-here-deployed in-its-Lucan-resonance: Lk. 17:10 — when ye shall have done all those things which are commanded you, say, We are unprofitable servants. The doctrine: the chapter has Gideon-modeling the very-doctrine King-Benjamin-just-taught — service-not-merit, deference-not-self-promotion. The chapter is one of the BoM's clearest articulations of the King-Benjamin-doctrine lived-out-in-political-counsel.
And the king said unto him: I will. — Mosiah 22:5
The chapter records the king's-three-word-assent. And the king said unto him: I will. The doctrine: Limhi's-assent is terse-because-the-circumstances-do-not-allow-rhetoric; the chapter has-the-shortest-royal-speech in-the-BoM; the king-who-listened-to-the-people earlier-in-the-chapter now-listens-to-the-counselor. The chapter is the BoM's-clearest-text-on the listening-king pattern.
And Gideon said unto him: Behold the back pass, through the back wall, on the back side of the city. The Lamanites, or the guards of the Lamanites, by night are drunken; therefore let us send a proclamation among all this people that they gather together their flocks and herds, that they may drive them into the wilderness by night. — Mosiah 22:6
The chapter's master-back-pass verse. Behold the back pass, through the back wall, on the back side of the city. The Lamanites, or the guards of the Lamanites, by night are drunken. The doctrine: the chapter is the BoM's-clearest-text-on the unguarded-back-pass providence — every-fortified-position has-a-back-side, and-the-defense-is-only-as-strong-as-its-most-neglected-perimeter; the chapter's-discipline is the observe-the-weakness-and-time-your-departure pattern. Same unguarded-back-side providence as Josh. 7-8's-Ai (the ambush-by-the-rear), the secret-passage-by-which-David-may-have-entered-Jebus (2 Sam. 5:8's-gutter). The chapter is one of the BoM's clearest articulations of the unguarded-back-side providence.
The phrase by night are drunken — the chapter's-realistic-intelligence-about the-Lamanite-watch. The doctrine: Gideon has-clearly-been-observing-the-guards; the chapter rewards-the-patient-observation that-no-one-else-was-paying-attention to. Same observe-the-enemy-pattern as Josh. 2's-Rahab and-the-spies; Judges 7:9-15's-Gideon-overhearing-the-Midianite-dream. The chapter is one of the BoM's clearest articulations of the patient-observation-rewarded providence.
And it shall come to pass that we will pay the last tribute of wine according to his commands. — Mosiah 22:7a
And it came to pass that king Limhi hearkened unto the words of Gideon. — Mosiah 22:7b
The chapter's master-last-tribute-of-wine verse. We will pay the last tribute of wine according to his commands. The doctrine: the chapter's-stratagem is-the-tribute-itself-weaponized; the very-instrument of-the-colony's-subjection (the fifty-percent-tribute of-Mosiah-7:22) becomes the instrument-of-the-colony's-deliverance. The chapter is the BoM's-clearest-text-on the means-of-bondage-becomes-the-means-of-freedom providence. Same instrument-of-oppression-becomes-instrument-of-deliverance as Ex. 12's-Passover (the Egyptians' wealth despoiled in-the-departure), Esther 7's-Haman-hanged-on-his-own-gallows, Judith 13's-Holofernes-beheaded-by-his-own-sword. The chapter is one of the BoM's clearest articulations of the inversion-of-oppression providence.
The phrase last tribute of wine — the chapter's-quiet-narrative-irony. The Lamanite-king imposed-the-tribute-as-perpetual; Limhi-and-Gideon-here-decide it-shall-be-the-last. The doctrine: the colony's-act-of-renaming-the-tribute (from perpetual to last) is the colony's-decisive-act-of-faith; the chapter is the BoM's-clearest-text-on the act-of-renaming-as-act-of-freedom. Same renaming-as-act-of-deliverance as Gen. 32:28's Jacob-becomes-Israel; Jn. 1:42's Simon-becomes-Cephas.
The narrative-aside wine which they have required — the chapter's-passing-information that-the-Lamanites had-themselves-required-wine; not-water, not-grain, but-wine. The doctrine: the Lamanite-king's-appetite is-the-very-vulnerability that-deliverance-will-exploit; the chapter is the BoM's-clearest-text-on the appetite-as-the-vulnerable-flank providence — the same Holofernes-pattern (Judith 12-13) where the warlord's-appetite is-the-warlord's-undoing.
And the people of Limhi began to gather their flocks together, and their herds, and their tents, and prepared themselves to depart into the wilderness. — Mosiah 22:8
The chapter records the preparation-for-departure. The people of Limhi began to gather their flocks together, and their herds, and their tents. The doctrine: the colony moves-quickly once-the-decision-is-made; the chapter is the BoM's-clearest-text-on the once-decided-prepare-immediately discipline. Same once-decided-prepare grammar as Ex. 12:11's-eat-with-loins-girded; Lk. 14:28-30's count-the-cost-before-building.
And it came to pass that Gideon went forth in unto the king, and desired that he would let him send out a proclamation amongst the people; and he gave him a proclamation, and they prepared to depart. — Mosiah 22:9
The chapter records the proclamation-and-the-preparation. Gideon went forth in unto the king, and desired that he would let him send out a proclamation. The doctrine: the chapter's-leadership-of-deliverance is-shared — Gideon-strategizes, Limhi-proclaims, the-people-prepare; the chapter is the BoM's-clearest-text-on the shared-leadership of-deliverance — counselor-and-king-and-people each-with-a-role. The chapter is one of the BoM's clearest articulations of the shared-leadership pattern.
The wine and the departure (verses 10–13)
And it came to pass that the people of Limhi did depart by night into the wilderness with their flocks and their herds, and they went round about the land of Shilom in the wilderness, and bent their course towards the land of Zarahemla, being led by Ammon and his brethren. — Mosiah 22:10
The chapter records the night-departure-led-by-Ammon. The people of Limhi did depart by night into the wilderness with their flocks and their herds… being led by Ammon and his brethren. The doctrine: the chapter's-departure is the BoM's-clearest-Exodus-typology in-the-Mosiah-narrative — the night-departure echoes Ex. 12:31's-night-Passover; the flocks-and-herds echoes Ex. 12:32's-take-also-your-flocks-and-your-herds; the led-by-Ammon-and-his-brethren echoes Moses-and-Aaron leading-Israel. The chapter is the BoM's-clearest-pre-Christian Exodus-typology after-Lehi-and-Nephi. Same night-departure-with-flocks Exodus grammar as Ex. 12:31-38; Num. 33:3 — they departed from Rameses… in the night that the Lord smote all the firstborn. The chapter is one of the BoM's clearest articulations of the Exodus-recurs-in-history providence.
Therefore they took their journey into the wilderness to go up to the land of Zarahemla, being led by Ammon and his brethren. — Mosiah 22:11
The chapter records the journey-to-Zarahemla. They took their journey into the wilderness to go up to the land of Zarahemla. The doctrine: the chapter has the colony going-up-to-Zarahemla; the going-up direction is the same up-from-Egypt direction of-the-Exodus; the chapter has Zarahemla in-the-position-of-Canaan in-the-deliverance-typology. The chapter is the BoM's-clearest-text-on the going-up-to-Zarahemla as-Promised-Land-typology pattern.
And they had taken all their gold, and silver, and their precious things, which they could carry, and also their provisions with them, into the wilderness; and they pursued their journey. — Mosiah 22:12
The chapter records the colony's-portable-wealth. They had taken all their gold, and silver, and their precious things, which they could carry, and also their provisions with them. The doctrine: the chapter has the colony stripping-the-place-they-leave; the same despoil-the-Egyptians pattern as Ex. 12:35-36. The chapter is the BoM's-clearest-text-on the take-the-portable-wealth providence in-deliverance-from-bondage.
And after being many days in the wilderness they arrived in the land of Zarahemla, and joined Mosiah's people, and became his subjects. — Mosiah 22:13
The chapter records the arrival-in-Zarahemla. They arrived in the land of Zarahemla, and joined Mosiah's people, and became his subjects. The doctrine: the chapter has the colony-rejoining the larger Nephite-body after-three-generations of-separation; the chapter is the BoM's-clearest-text-on the reunion-after-generations-of-separation providence. The colony of Zeniff-Noah-Limhi has-finally-returned to-its-parent-body, completing-the-arc that-began in-Mosiah 9:1.
The pursuit lost and the arrival in Zarahemla (verses 14–16)
And it came to pass that Mosiah received them with joy; and he also received their records, and also the records which had been found by the people of Limhi. — Mosiah 22:14
The chapter's master-received-with-joy reunion-verse. Mosiah received them with joy; and he also received their records, and also the records which had been found by the people of Limhi. The doctrine: the chapter's-reunion is-a-joining-of-records as-much-as a-joining-of-bodies; the colony-brings-its-Zeniff-Noah-Limhi-chronicle and-the-Jaredite-twenty-four-plates; the Nephite-archive grows-by-two-records. The chapter is the BoM's-clearest-text-on the reunion-as-record-joining providence — peoples-rejoin not-only-as-blood-relatives but-also-as-witnesses-of-divine-dealings. Same record-joining at-reunion grammar as Neh. 7:5's-the-genealogy of-them-which-came-up-at-the-first (Nehemiah finds-and-incorporates-the-old-record); 2 Kgs. 22:8-13's-Hilkiah's-book-of-the-law found-and-incorporated. The chapter is one of the BoM's clearest articulations of the records-make-reunion-real providence.
The verse's received their records — the chapter's-decisive-mention of-the-twenty-four-plates. The doctrine: the chapter is the moment-the-Jaredite-record enters-the-Nephite-archive; the chapter is therefore the BoM's-textual-bridge between-Jaredite-civilization (the Book-of-Ether) and-Nephite-civilization. Mosiah-II will-translate-them in-Mosiah-28; the chapter is establishing-the-textual-handoff.
And now it came to pass when the Lamanites had found that the people of Limhi had departed out of the land by night, that they sent an army into the wilderness to pursue them; — Mosiah 22:15
The chapter records the Lamanite-pursuit. The Lamanites had found that the people of Limhi had departed out of the land by night, that they sent an army into the wilderness to pursue them. The doctrine: the Lamanites-pursue-when-they-discover-the-flight; the same Ex. 14's-Pharaoh-pursuit pattern. The chapter is the BoM's-clearest-text-on the Pharaoh-pursues-the-fled-slaves pattern.
And after they had pursued them two days, they could no longer follow their tracks; therefore they were lost in the wilderness. — Mosiah 22:16
The chapter's master-lost-in-the-wilderness verse. After they had pursued them two days, they could no longer follow their tracks; therefore they were lost in the wilderness. The doctrine: the chapter's-pursuit fails-by-being-lost; the same Ex. 14:24-25's-the-Lord-troubled-the-host-of-Egypt providence; the same Judges 7's-Midianites-fled-in-confusion providence. The chapter is the BoM's-clearest-text-on the pursuer-lost providence — the same divine-confusion-of-the-enemy that-marked-every-Old-Testament-deliverance is-here-active. Same pursuer-lost-by-divine-confusion grammar as Ex. 14:23-28 (Pharaoh's-host); Josh. 10:10-11 (the Lord cast down great stones from heaven upon them); 2 Kgs. 7:6-7 (the Lord had made the host of the Syrians to hear a noise). The chapter is one of the BoM's clearest articulations of the pursuer-lost providence.
The phrase two days — the chapter's-precise-timing. The doctrine: the chapter has-the-Lamanite-pursuit-lasting two-days, then-confused; the two-days timing is-not-a-randomly-chosen-number — it has-the-resonance of-the-third-day pattern (the day-on-which-the-pursuit-might-have-caught-up is-the-day-the-pursuit-is-lost). The chapter is the BoM's-quiet-pre-Christian foreshadowing of-the-third-day deliverance-resonance.
The chapter's architecture
The chapter is three-paneled and operates as the resolution of-the-Zeniff-Noah-Limhi colony-arc. Vv. 1–9 establish the council and Gideon's-stratagem; vv. 10–13 establish the wine-and-the-departure-and-the-arrival; vv. 14–16 establish the reunion-with-Mosiah and-the-failed-pursuit. The theological center of gravity is v. 7's the last tribute of wine — the chapter's-master-statement of the means-of-bondage-becomes-the-means-of-freedom providence.
The chapter operates as the BoM's-clearest mini-Exodus typology after-the-Lehi-and-Nephi-narratives. The night-departure (v. 10), the flocks-and-herds (v. 10), the portable-wealth (v. 12), the led-by-the-prophet (v. 11), the pursued-by-the-enemy (v. 15), the pursuer-lost (v. 16) — every-Exodus-element is-here, compressed into-six-verses. The chapter is therefore one-of-the-clearest texts-in-the-BoM for-the-Exodus-recurs-in-history doctrine.
The chapter is also the BoM's-clearest-text-on the deliverance-by-human-wisdom-and-divine-providence-together pattern. Gideon's-stratagem is human-wisdom; the lost-pursuit is divine-providence; the chapter has-them-working-together. The chapter is therefore one-of-the-BoM's-most-balanced-texts on the providence-and-human-agency partnership doctrine — neither all-human (the stratagem alone could not-have-deflected the pursuit), nor all-divine (the stratagem was-required to-position-the-colony where-the-providence could-operate).
How this sits in the literature of its time
Hidden providence
Three threads.
The first is that the chapter's-Gideon-and-the-Judges-Gideon resonance is the BoM's-quiet-typological-signal that-the-Lord-uses-the-same-pattern-of-stratagem-deliverance-across-dispensations. The Judges-Gideon defeated-Midian by-night with-torches and-trumpets and-pitchers (Judges 7:16-22); the Mosiah-Gideon delivers-Limhi by-night with-wine and-tribute and-the-back-pass. The chapter is therefore one-of-the-BoM's-clearest typological-anchors for-the-doctrine-of-recurring-deliverance-patterns. The chapter is one of the BoM's clearest articulations of the same-stratagem-pattern-across-dispensations providence — the Lord-trains-His-people in-deliverance-stratagems that-He-then-re-uses across-the-centuries.
The second is that the chapter's-records-arriving-in-Zarahemla is the BoM's-quiet-textual-pivot — the moment-the-Jaredite-record (the twenty-four-plates) enters the Nephite-archive. The chapter is the moment-the-textual-bridge between-Jaredite-civilization and-Nephite-civilization is laid; Mosiah-II's-translation-in-Mosiah-28 will-cross-the-bridge. The doctrine: the records-of-fallen-civilizations are-preserved-by-providence to-warn the-civilizations-that-come-after; the Jaredite-record will-soon-be the Nephite-warning. The chapter is therefore one-of-the-most-significant textual-pivots in-the-Plates-of-Mormon. The chapter is one of the BoM's clearest articulations of the records-of-the-fallen-warn-the-rising providence.
The third is that the chapter's-quiet-balance of-human-stratagem-and-divine-providence is the BoM's-clearest-text-on the partnership-of-agency-and-grace in-deliverance. The colony cannot-deliver-itself-by-the-sword (v. 2); the colony cannot-be-passive-and-be-delivered-by-pure-miracle (Gideon's-stratagem is-required); the chapter therefore has-the-partnership working-as-it-must — human-wisdom positions-the-people where-divine-providence can-operate; divine-providence completes what-human-wisdom-cannot. The doctrine: the chapter is the BoM's-clearest-text-on the do-all-you-can-then-trust-the-Lord-for-the-rest discipline; the same Alma 26:12 pattern (in his strength I can do all things) and the same D&C 123:17 pattern (cheerfully do all things that lie in our power, and then may we stand still, with the utmost assurance, to see the salvation of God). The chapter is one of the BoM's clearest articulations of the agency-positions-grace-completes providence — and one-of-the-BoM's-most-pastoral texts for-the-discipline-of-faithful-effort.
Where this lands
Three practices.
First, position-yourself with-the-best-counsel-you-can-find, then-trust-the-Lord for-what-your-counsel-cannot-secure. The chapter's vv. 3–9 doctrine is the king-listened to the counselor-with-track-record. The practice: when-deliverance-is-needed-from-circumstances you-cannot-fight-your-way-out-of, seek-counsel from-the-person-whose-track-record warrants-the-hearing; do-not-be-so-proud as-to-bypass-the-Gideons in-your-life. The counselor-whose-judgment has-been-tested is-the-counselor-whose-stratagem may-deliver-you. The chapter's-discipline is the humble-receipt-of-counsel from-the-tested-counselor.
Second, watch-for-the-back-pass — the unguarded-flank, the un-attended-vulnerability of-the-circumstance you-think-is-walled-in. The chapter's v. 6 doctrine is the back-pass through-the-back-wall on-the-back-side. The practice: no-fortified-circumstance is-equally-fortified on-every-side; every-besetting-sin, every-grief, every-impossible-bondage has-a-back-pass where-the-watch-has-failed; the discipline is the patient-observation that-locates the-back-pass. The Lord-does-not-deliver by-frontal-assault when-the-back-pass is-available; pray-for-eyes-to-see the-back-pass. The chapter is the BoM's-clearest-text-on the patient-observation-rewarded discipline.
Third, let-the-pursuit-be-lost — do-not-keep-looking-back at-the-bondage-you-are-leaving. The chapter's v. 16 doctrine is that the Lamanite-pursuit was-lost-in-the-wilderness. The practice: when-the-Lord-delivers-you, do-not-fear-the-pursuit-that-may-or-may-not-be-coming; the same Ex. 14:13-14 doctrine — fear ye not, stand still, and see the salvation of the Lord… the Lord shall fight for you, and ye shall hold your peace. The pursuer-lost is-the-Lord's-work, not-yours; turn-your-face-to-Zarahemla, not-to-the-bondage. The chapter's-discipline is the do-not-look-back at-the-Egypt-you-have-left.