APRIL/MAY READING
April 9—Mosiah 29, Alma 1-4
April 16—Alma 5-7
April 23—Alam 8-12
April 30—Alma 13-16
May 7—Alma 17-22 (final class)
MOSIAH
https://knowhy.bookofmormoncentral.org/content/how-was-mosiah-a-type-of-christ
“While it is not possible to determine absolutely the origin of the name Mosiah, or whether Mosiah was the given name or title of these two Nephite leaders, it is not at all implausible to see it as deriving
from the Hebrew word môšiaʿ. In fact, in the absence of any better alternate propositions, this appears to be the strongest theory.
This is strengthened by the fact that the name Mosiah being derived
from môšiaʿ would have had significance for the Nephites.The two Book of Mormon Mosiahs share all of the characteristics common to those who bear this name or title.”
https://knowhy.bookofmormoncentral.org/content/how-was-mosiah-a-type-of-christ
1.The môšiac is a victorious hero appointed by God.
2. He liberates a chosen people from oppression, controversy, and unjustice after they cry out for help.
3.Their deliverance is usually accomplished by means of a nonviolent escape or negotiation.
4.The immediate result of the coming of a môšiac was “escape from unjustice, and a return to a state of justice where each man possesses his rightful property.”
5. On a larger scale,“final victory means the coming of môšicim [plural, pronounced moe-shee-eem] to rule like Judges over Israel.”
“Thus, in several respects, the Book of Mormon usage of this term is quite remarkable, meaningful, and wholly consistent with Hebrew usage.”
What Was a “Mosiah?” John W.Welch, https://publications.mi.byu.edu/fullscreen/
pub=1110&index=28
MULEK AND HIS PEOPLE
Omni 12-19
Helaman 8:21
Helaman 6:10
Mosiah 1:10
“NEXT MORMONS”
“We used to keep about 75 percent of members,” she said.“For millennials, it’s about 46 percent, or less than half.”
A healthy religion needs to be both “firm and elastic,” Riess said.“You want to stay apace of the times without compromising what you consider to be your vital integrity as a faith.”
Is she optimistic that Mormonism can manage that?
Yes, Riess said. On good days.
Jana Riess, https://www.sltrib.com/religion/2019/02/25/coffee-gay-issues/
ALMA THE YOUNGER
“Language is not limited to the words we use; it also entails signs, symbols, and bodily gestures that are imbued with meaning by the cultures that produced them. As with spoken language, symbolic and gestural languages are culturally specific and can be fully understood only by those entrenched within that particular culture.”
“The Book of Mormon prophet Nephi appears to have understood this concept and noted that the Lord “speaketh unto men according to their language, unto their understanding” (2 Nephi 31:3).This is echoed in modern revelation, as Doctrine and Covenants 1:24 declares: “Behold, I am God and have spoken it; these commandments are of me, and were given unto my servants in their weakness, after the manner of their language, that they might come to understanding.” More recently, the late LDS apostle Marion G. Romney reaffirmed, “Revelation comes to men in an unlimited number of ways.”
“Lehi’s prophetic calling fits within the historical context of preexilic Israel.This is to be expected, as Lehi had his vision while he was yet at Jerusalem, which spurred his flight into the desert a decade prior to the Babylonian captivity.
Unlike Lehi, later prophets in the Book of Mormon–those grounded firmly in the New World–did not receive their commissions according to this ancient Near Eastern pattern; rather, their calls conform to a pattern that can be detected in ancient Mesoamerica. Elements of this pattern can be seen throughout the Book of Mormon in the accounts of individuals who are overcome by the Spirit to the point that they fall to the earth as if dead and ultimately recover and through that process become spiritually reborn and subsequently prophesy concerning Jesus Christ.This process may seem foreign to modern readers, and indeed it should, since it is not part of our “cultural language” and its deeper meaning is lost in translation. But to the Nephites, living in an ancient Mesoamerican setting, falling to the earth as if dead is pregnant with meaning. Modern Western culture would classify such episodes as near-death experiences, but an examination of the specific cultural context in which the Book of Mormon events likely took place provides a more nuanced understanding of this obscure practice.”
Ethnographic work among traditional societies has shown that holy men of various types commonly receive their calling [in] near-death experiences. Divine election occurs within a context of some physical or emotional crisis, such as a severe, chronic, or life-threatening sickness. While in this state they have a vivid dream where the individual is [taught] by a spirit being, such as an angel.The healing process is often aided by the prayers and ritual actions of [others] on behalf of the critically ill individuals. Once recovered, the newly called possess a power and authority that is recognized by the members of their community because of their shared cultural language. During the initiatory dream vision the individual may experience temporary insanity or unconsciousness,” and it is through this near-death experience that he or she is reborn as a person with power and knowledge.
The Book of Mormon similarly describes individuals who fall to the earth as if dead and then recover and become healers. Beyond the examples where physical infirmities are removed, the Book of Mormon also provides numerous examples of individuals who are spiritually healed. It would be a mistake to place physical and spiritual healing in separate categories; the two concepts are equated in LDS canon and in the ancient mind.
“The hierophanies (divine manifestations) recorded in LDS canon directly reflect the unique cultural background of the individuals who witnessed them. By examining the cultural context in which such manifestations occur, modern readers can obtain a greater understanding of the revelatory process recounted in these texts. Modern Latter-day Saints believe in continuing revelation, collectively and individually, and cultural context continues to influence the manner in which divine manifestations are received by individuals entrenched within the various cultures that comprise the worldwide church.”
Mark Alan Wright, ”According to Their Language, unto Their Understanding":
The Cultural Context of Hierophanies and Theophanies in Latter-day Saint Canon
https://publications.mi.byu.edu/fullscreen/?pub=1471&index=4
Wednesday, April 3, 2019
Saturday, March 30, 2019
Class Location Change
Hi All,
There will be a funeral on Tuesday, April 2, at the Gilbert building. For this Tuesday only we will meet at the Stake Center in the Relief Society room. (Northeast corner of the building.) 9:30-11 a.m. The Stake Center is located at 2701 E. Lehi Road, Mesa. I'm sorry for any inconvenience this may cause any of you. As a reminder, the reading assignment is Mosiah 25-28. Thanks for all you bring to class! I look forward to seeing you Tuesday.
There will be a funeral on Tuesday, April 2, at the Gilbert building. For this Tuesday only we will meet at the Stake Center in the Relief Society room. (Northeast corner of the building.) 9:30-11 a.m. The Stake Center is located at 2701 E. Lehi Road, Mesa. I'm sorry for any inconvenience this may cause any of you. As a reminder, the reading assignment is Mosiah 25-28. Thanks for all you bring to class! I look forward to seeing you Tuesday.
Tuesday, March 26, 2019
Mosiah 18-24
APRIL/MAY READING
April 2—Mosiah 25-28
April 9—Mosiah 29, Alma 1-4
April 16—Alma 5-7
April 23—Alam 8-12
April 30—Alma 13-16
May 7—Alma 17-22 (final class)
ALMA’S AUTHORITY
“The case of Alma brings up at least two interesting questions: (1) Were the priests of Noah legitimate holders of legitimate priesthood, and (2) Where did Alma get his authority? We have to assume Alma and his one-time colleagues were ordained validly by Noah, who was also ordained validly by his father, Zeniff.The fact that Noah was not righteous after he was ordained and that Alma himself was part of Noah’s priestly group during his early ministry has nothing to do with Alma’s priesthood authority. Until superior priesthood authority withdraws permission to exercise priestly functions, a legitimately ordained holder of the priesthood continues to hold valid priesthood-however unrighteous he may be, however dead to spiritual promptings, and however unlikely it may be that he will ever actually exercise his priesthood.
Alma, in fact, claimed to have authority from God, a claim which Mormon implicitly acknowledges as valid. Alma was a descendant of Nephi, a fact which may or may not be significant in discussing his priesthood authority since we do not know precisely how the priesthood functioned or was apportioned among the Nephites.”
Daniel C. Peterson, https://rsc.byu.edu/archived/book-mormon-mosiah-salvation-only-through-christ/11-priesthood-mosiah
WORTHINESS AND ORDINANCES
“If serious sin, as such, invalidated priesthood ordinances, we could never know whose marriage was legal, or who was really a member of the Church. Did the man who ordained you to the priesthood have a secret, unrepented sin? If he did, your ordination is invalid.Your mission was illegitimate, any converts you baptized are actually non-members, and you are living in adultery since you should never have been admitted to the temple.Any of your converts who served missions and baptized are similarly fraudulent, and the consequences ripple onward and outward in utterly unforeseeable ways. How could we ever be sure of anything?”
Daniel C. Peterson, https://rsc.byu.edu/archived/book-mormon-mosiah-salvation-only-through-christ/11-priesthood-mosiah
BAPTISM
“Latter-day Saint discourse has long featured and benefited from two different New Testament metaphors in explaining and understanding water baptism.The first is the near universal insight used widely by Christians and pagans alike that washing in water can signify spiritual purification, a washing away of sin or contamination (see Acts 22:15– 16).The second is the more specifically Christian insight of Paul that immersion in water can represent the burial and resurrection of Jesus Christ (see Rom. 6:4).What seems to have gone largely unnoticed in LDS discourse is that discussions of baptism in the Book of Mormon offer instead a third understanding of baptism:”
“A surprising implication of this Book of Mormon language is that the covenant the convert signals at baptism is actually made before baptism and is the central element of repentance. Genuine repentance always includes a deliberate commitment by the penitent person to turn to Christ and walk in his path— taking his name upon oneself and keeping his commandments. Baptism and repentance are thus linked together: baptism completes repentance.
Indeed, the concept of repentance in Book of Mormon discourse focuses on the idea of “turning away” from the ways of the flesh or our own paths in life and choosing to walk with Jesus Christ in the straight and narrow path defined by his commandments and communicated to us by his servants or by the Holy Ghost. This turning is a choice, an act of human agency.The ideas of turning and coming unto Christ point to the covenantal aspect of repentance. Not only must the repentant sinner leave off sinning, he must also make a positive commitment to the Savior to keep his commandments, to enter the strait gate, and then to walk the straight and narrow path, as he comes unto Christ (2 Ne. 31:17–18).
This is the covenant that is witnessed to God and to the entire world by the convert through baptism of water.The choice to repent is a choice to burn bridges in every other direction, deciding to follow forever only one way, the one path that leads to eternal life. It is this privately made covenant that will be witnessed publicly at baptism and periodically thereafter through the taking of the sacrament.And it is referred to appropriately as the “baptismal” covenant.”
Noel B. Reynolds, https://archive.bookofmormoncentral.org/node/13
HOW THE LORD RESPONDS
As you read the following accounts look for:
1. What did the people do in response to their afflictions? 2. How did the Lord respond to these people?
3. How does He help with their problem?
4. Why is the response different?
Mosiah 21: 13-16 (Limhi’s people)
Mosiah 24:8-15 (Alma’s people)
CHASTENING
“Sadly, much of modern Christianity does not acknowledge that God makes any real demands on those who believe in Him, seeing Him rather as a butler “who meets their needs when summoned” or a therapist whose role is to help people “feel good about themselves.” It is a religious outlook that “makes no pretense at changing lives.” “By contrast,” as one author declares, “the God portrayed in both the Hebrew and Christian Scriptures asks, not just for commitment, but for our very lives.The God of the Bible traffics in life and death, not niceness, and calls for sacrificial love, not benign whatever-ism.”
“I would like to speak of one particular attitude and practice we need to adopt if we are to meet our Heavenly Father’s expectations. It is this: willingly to accept and even seek correction. Correction is vital if we would conform our lives “unto a perfect man, [that is,] unto the measure of the stature of the fulness of Christ” (Ephesians 4:13). Paul said of divine correction or chastening,“For whom the Lord loveth he chasteneth” (Hebrews 12:6). Though it is often difficult to endure, truly we ought to rejoice that God considers us worth the time and trouble to correct.
Divine chastening has at least three purposes: (1) to persuade us to repent, (2) to refine and sanctify us, and (3) at times to redirect our course in life to what God knows is a better path.”
“The followers of Alma established a Zion community in Helam but then were brought into bondage.They did not deserve their suffering—quite the contrary.
[But] the Lord strengthened them and lightened their burdens to the point they could hardly feel them upon their backs and then in due course delivered them (see Mosiah 24:8–22).Their faith was immeasurably strengthened by their experience, and ever after they enjoyed a special bond with the Lord.”
“Remember that if we resist correction, others may discontinue offering it altogether, despite their love for us. If we repeatedly fail to act on the chastening of a loving God, then He too will desist. He has said, “My Spirit will not always strive with man” (Ether 2:15). Eventually, much of our chastening should come from within—we should become self-correcting.
All of us can meet God’s expectations, however great or small our capacity and talent may be. Moroni affirms,“If ye shall deny yourselves of all ungodliness, and love God with all your might, mind and strength, then is [God’s] grace sufficient for you, that by his grace ye may be perfect in Christ” (Moroni 10:32). It is a diligent, devoted effort on our part that calls forth this empowering and enabling grace, an effort that certainly includes submission to God’s chastening hand and sincere, unqualified repentance. Let us pray for His love-inspired correction.”
D.Todd Christofferson, https://www.lds.org/general-conference/2011/04/as-many-as-i-love-i-rebuke-and-chasten?lang=eng
April 2—Mosiah 25-28
April 9—Mosiah 29, Alma 1-4
April 16—Alma 5-7
April 23—Alam 8-12
April 30—Alma 13-16
May 7—Alma 17-22 (final class)
ALMA’S AUTHORITY
“The case of Alma brings up at least two interesting questions: (1) Were the priests of Noah legitimate holders of legitimate priesthood, and (2) Where did Alma get his authority? We have to assume Alma and his one-time colleagues were ordained validly by Noah, who was also ordained validly by his father, Zeniff.The fact that Noah was not righteous after he was ordained and that Alma himself was part of Noah’s priestly group during his early ministry has nothing to do with Alma’s priesthood authority. Until superior priesthood authority withdraws permission to exercise priestly functions, a legitimately ordained holder of the priesthood continues to hold valid priesthood-however unrighteous he may be, however dead to spiritual promptings, and however unlikely it may be that he will ever actually exercise his priesthood.
Alma, in fact, claimed to have authority from God, a claim which Mormon implicitly acknowledges as valid. Alma was a descendant of Nephi, a fact which may or may not be significant in discussing his priesthood authority since we do not know precisely how the priesthood functioned or was apportioned among the Nephites.”
Daniel C. Peterson, https://rsc.byu.edu/archived/book-mormon-mosiah-salvation-only-through-christ/11-priesthood-mosiah
WORTHINESS AND ORDINANCES
“If serious sin, as such, invalidated priesthood ordinances, we could never know whose marriage was legal, or who was really a member of the Church. Did the man who ordained you to the priesthood have a secret, unrepented sin? If he did, your ordination is invalid.Your mission was illegitimate, any converts you baptized are actually non-members, and you are living in adultery since you should never have been admitted to the temple.Any of your converts who served missions and baptized are similarly fraudulent, and the consequences ripple onward and outward in utterly unforeseeable ways. How could we ever be sure of anything?”
Daniel C. Peterson, https://rsc.byu.edu/archived/book-mormon-mosiah-salvation-only-through-christ/11-priesthood-mosiah
BAPTISM
“Latter-day Saint discourse has long featured and benefited from two different New Testament metaphors in explaining and understanding water baptism.The first is the near universal insight used widely by Christians and pagans alike that washing in water can signify spiritual purification, a washing away of sin or contamination (see Acts 22:15– 16).The second is the more specifically Christian insight of Paul that immersion in water can represent the burial and resurrection of Jesus Christ (see Rom. 6:4).What seems to have gone largely unnoticed in LDS discourse is that discussions of baptism in the Book of Mormon offer instead a third understanding of baptism:”
“A surprising implication of this Book of Mormon language is that the covenant the convert signals at baptism is actually made before baptism and is the central element of repentance. Genuine repentance always includes a deliberate commitment by the penitent person to turn to Christ and walk in his path— taking his name upon oneself and keeping his commandments. Baptism and repentance are thus linked together: baptism completes repentance.
Indeed, the concept of repentance in Book of Mormon discourse focuses on the idea of “turning away” from the ways of the flesh or our own paths in life and choosing to walk with Jesus Christ in the straight and narrow path defined by his commandments and communicated to us by his servants or by the Holy Ghost. This turning is a choice, an act of human agency.The ideas of turning and coming unto Christ point to the covenantal aspect of repentance. Not only must the repentant sinner leave off sinning, he must also make a positive commitment to the Savior to keep his commandments, to enter the strait gate, and then to walk the straight and narrow path, as he comes unto Christ (2 Ne. 31:17–18).
This is the covenant that is witnessed to God and to the entire world by the convert through baptism of water.The choice to repent is a choice to burn bridges in every other direction, deciding to follow forever only one way, the one path that leads to eternal life. It is this privately made covenant that will be witnessed publicly at baptism and periodically thereafter through the taking of the sacrament.And it is referred to appropriately as the “baptismal” covenant.”
Noel B. Reynolds, https://archive.bookofmormoncentral.org/node/13
HOW THE LORD RESPONDS
As you read the following accounts look for:
1. What did the people do in response to their afflictions? 2. How did the Lord respond to these people?
3. How does He help with their problem?
4. Why is the response different?
Mosiah 21: 13-16 (Limhi’s people)
Mosiah 24:8-15 (Alma’s people)
CHASTENING
“Sadly, much of modern Christianity does not acknowledge that God makes any real demands on those who believe in Him, seeing Him rather as a butler “who meets their needs when summoned” or a therapist whose role is to help people “feel good about themselves.” It is a religious outlook that “makes no pretense at changing lives.” “By contrast,” as one author declares, “the God portrayed in both the Hebrew and Christian Scriptures asks, not just for commitment, but for our very lives.The God of the Bible traffics in life and death, not niceness, and calls for sacrificial love, not benign whatever-ism.”
“I would like to speak of one particular attitude and practice we need to adopt if we are to meet our Heavenly Father’s expectations. It is this: willingly to accept and even seek correction. Correction is vital if we would conform our lives “unto a perfect man, [that is,] unto the measure of the stature of the fulness of Christ” (Ephesians 4:13). Paul said of divine correction or chastening,“For whom the Lord loveth he chasteneth” (Hebrews 12:6). Though it is often difficult to endure, truly we ought to rejoice that God considers us worth the time and trouble to correct.
Divine chastening has at least three purposes: (1) to persuade us to repent, (2) to refine and sanctify us, and (3) at times to redirect our course in life to what God knows is a better path.”
“The followers of Alma established a Zion community in Helam but then were brought into bondage.They did not deserve their suffering—quite the contrary.
[But] the Lord strengthened them and lightened their burdens to the point they could hardly feel them upon their backs and then in due course delivered them (see Mosiah 24:8–22).Their faith was immeasurably strengthened by their experience, and ever after they enjoyed a special bond with the Lord.”
“Remember that if we resist correction, others may discontinue offering it altogether, despite their love for us. If we repeatedly fail to act on the chastening of a loving God, then He too will desist. He has said, “My Spirit will not always strive with man” (Ether 2:15). Eventually, much of our chastening should come from within—we should become self-correcting.
All of us can meet God’s expectations, however great or small our capacity and talent may be. Moroni affirms,“If ye shall deny yourselves of all ungodliness, and love God with all your might, mind and strength, then is [God’s] grace sufficient for you, that by his grace ye may be perfect in Christ” (Moroni 10:32). It is a diligent, devoted effort on our part that calls forth this empowering and enabling grace, an effort that certainly includes submission to God’s chastening hand and sincere, unqualified repentance. Let us pray for His love-inspired correction.”
D.Todd Christofferson, https://www.lds.org/general-conference/2011/04/as-many-as-i-love-i-rebuke-and-chasten?lang=eng
Tuesday, March 19, 2019
Mosiah 11-17
MARCH READING
March 26—Mosiah 18-24
REPENTANCE
“We repent when upon reflection, with a stronger will, clearer insight, or deeper desire, we wish to choose differently.To be outside the reach of forgiveness and change, one would have to choose evil, to reject the love of a vulnerable God and His suffering son.”
“For redemption to be permanently beyond reach, one would have to choose to put oneself beyond reach.”
The God Who Weeps,Teryl and Fiona Givens
PENTECOST
“Fifty days after Passover on the ancient Israelite calendar was the festival of Pentecost, which the law of Moses required the children of Israel to observe.
It was an agricultural holiday sometimes called the Day of the Firstfruits. It was a pilgrimage festival, with a “holy convocation,” rejoicing in the bounty of the spring, especially the new wheat. Just as Passover marked a time of poverty and bondage, Pentecost exulted in a time of bounty, with offerings of leavened bread baked from the new crop of wheat and of the choicest firstfruits.
About this same time of the year was the day when Moses received the Ten Commandments on Mount Sinai.Thus, Pentecost probably also celebrated the giving of the law by God to Moses.The connection between Pentecost and the giving of the law is well-documented in the Talmud. Psalm 50:16-21 shows that Pentecost also became a day of stern admonition.”
“Against this, the story of Abinadi in Mosiah 11-17 now comes vividly to life. Consider the following points:
1.Timing would have been important to Abinadi. He had already been expelled once from the city, two years earlier. His reentry on a festival day would have given him a ready audience.
2. Both of Abinadi’s speeches deal with the themes of Pentecost. He reversed the festival’s blessings and rejoicing, and turned them into curses and predictions of gloom.At the time when a bounteous grain season would have been at hand, Abinadi cursed the crops: he prophesied that hail, dry winds, and insects shall ruin “their grain” (Mosiah 12:6).While Israel’s deliverance from bondage was traditionally being celebrated,Abinadi called upon Exodus terminology to proclaim that bondage and burdens would return to the wicked people in the city of Nephi.
3.At precisely the time when Noah’s priests would have been hypocritically pledging allegiance to the Ten Commandments, Abinadi rehearsed to them those very commandments (see Mosiah 12:33). On any other day this might have seemed a strange defense for a man on trial for his life, but not on Pentecost—the day on which the Ten Commandments were on center stage!”
4. Indeed, the connection with Pentecost could hardly have been more graphic than when Abinadi’s “face shone with exceeding luster, even as Moses’ did while in the mount of Sinai, while speaking with the Lord” (Mosiah 13:5, compare Exodus 34:29-30).This divine manifestation was quintessentially pentecostal.
5.There are further connections between Abinadi and Exodus 19. For example, cursing Noah to be like a “garment in a hot furnace” may well recall the fact that Mt. Sinai became a furnace (see Exodus 19:18) and that people whose garments were not clean were not “ready” for the Lord (see Exodus 19:10-15). The tongues of fire that appeared when the apostle Peter spoke on the Feast of Pentecost in Acts 2-3 likewise recall the burnings on Mt. Sinai.
6.The ancient festival appears to have been a three-day event (see Exodus 19:11), which may explain why Abinadi’s trial was postponed for “three
days” (Mosiah 17:6).
7. Finally, there are intriguing parallels between Abinadi’s piercing rebukes and Psalm 50, identified by [scholars] as a psalm of Pentecost.
John W.Welch, Gordon C.Thommason, Robert F. Smith, Abinadi and Pentecost
ABINADI’S RESPONSE
“Abinadi’s rebuttal was an extensive and brilliant explanation of the true essence of redemption and how it brings good tidings to those who accept Christ. His words comprise an intricate and elaborate commentary, on the text from Isaiah 52 that the priests quoted. His position was based on solid ground.
Casual readers might wonder if Abinadi’s speech was responsive to the
specific question posed to him by the priests, but on close examination it is
clear that his answer is constructed around specific words and phrases in
Isaiah 52. Indeed, Abinadi’s speech responded precisely and thoroughly to the
priests’ interrogatory. His remarks were completely relevant to the strategy
employed against him at this stage in his trial.
Abinadi also raised affirmative counterclaims, accusing the priests themselves
of pretending to teach the people, of misunderstanding the spirit of prophecy,
and of perverting the ways of the Lord. In effect,Abinadi accused the priests of
lying about their own behavior, of denying true prophecy, and of leading people
into apostasy, countering their claims but at the same time adding to the very
charges brought against himself.”
John W.Welch, The Legal Cases in the Book of Mormon, https://publications.mi.byu.edu/book/the-legal-cases-in-the-book-of-mormon/
ABINADI’S TRIAL BY ORDEAL
“Although ordeals are not mentioned as often in ancient Israelite law as they are in ancient Near Eastern law, they were normal parts of biblical jurisprudence, where they often served to validate the innocence of the accused. Submitting to an ordeal was often an accused’s last hope of establishing his innocence or vindicating his testimony. In Abinadi’s case, he offered to suffer whatever pain Noah desired to inflict upon him:“I will suffer even until death” (Mosiah 17:10). Abinadi also asserted that if he were to die in the ordeal, two witnesses would then remain against Noah: first, Abinadi’s words “[would] stand as a testimony,” and second, Abinadi’s innocent blood would “also stand as a testimony” (v. 10).”
“Noah would have understood well the force of having these two witnesses stand against him. [The witness of Abinadi’s testimony and his blood] Adding Alma’s testimony would make a total of three witnesses—enough to satisfy even the extra three-witness rule of Deuteronomy 19:15. Noah would also have comprehended the legal risk involved in allowing Abinadi to subject himself to a divine ordeal should he come out victorious: if Abinadi were vindicated by the suffering inflicted upon him, Noah would have to set him free, which would undoubtedly trigger civil unrest in the city of Nephi and bring an end to his political and religious regime. Noah was foiled and frustrated. His effort to rid himself and his city of Abinadi’s ominous prophecies had failed.The legal effect of Abinadi’s offer to endure whatever the king chose to inflict upon him was to assert again his total innocence and to require Noah to make the next move in the trial. He chose not to submit the matter to some kind of divine determination or inquisition by ordeal.
Upon Abinadi’s refusal to recall any of his words, Noah’s accusation of blasphemy and his death sentence (Mosiah 17:7–8) became unconditional. Noah fearing the seriousness of having Abinadi’s testimony confirmed by ordeal or by his innocent blood, virtually reversed the verdict and “was about to release” Abinadi,“for he feared his word; for he feared that the judgments of God would come upon him” (v. 11).”
John W.Welch, The Legal Cases in the Book of Mormon, https://publications.mi.byu.edu/book/the-legal-cases-in-the-book-of-mormon/
March 26—Mosiah 18-24
REPENTANCE
“We repent when upon reflection, with a stronger will, clearer insight, or deeper desire, we wish to choose differently.To be outside the reach of forgiveness and change, one would have to choose evil, to reject the love of a vulnerable God and His suffering son.”
“For redemption to be permanently beyond reach, one would have to choose to put oneself beyond reach.”
The God Who Weeps,Teryl and Fiona Givens
PENTECOST
“Fifty days after Passover on the ancient Israelite calendar was the festival of Pentecost, which the law of Moses required the children of Israel to observe.
It was an agricultural holiday sometimes called the Day of the Firstfruits. It was a pilgrimage festival, with a “holy convocation,” rejoicing in the bounty of the spring, especially the new wheat. Just as Passover marked a time of poverty and bondage, Pentecost exulted in a time of bounty, with offerings of leavened bread baked from the new crop of wheat and of the choicest firstfruits.
About this same time of the year was the day when Moses received the Ten Commandments on Mount Sinai.Thus, Pentecost probably also celebrated the giving of the law by God to Moses.The connection between Pentecost and the giving of the law is well-documented in the Talmud. Psalm 50:16-21 shows that Pentecost also became a day of stern admonition.”
“Against this, the story of Abinadi in Mosiah 11-17 now comes vividly to life. Consider the following points:
1.Timing would have been important to Abinadi. He had already been expelled once from the city, two years earlier. His reentry on a festival day would have given him a ready audience.
2. Both of Abinadi’s speeches deal with the themes of Pentecost. He reversed the festival’s blessings and rejoicing, and turned them into curses and predictions of gloom.At the time when a bounteous grain season would have been at hand, Abinadi cursed the crops: he prophesied that hail, dry winds, and insects shall ruin “their grain” (Mosiah 12:6).While Israel’s deliverance from bondage was traditionally being celebrated,Abinadi called upon Exodus terminology to proclaim that bondage and burdens would return to the wicked people in the city of Nephi.
3.At precisely the time when Noah’s priests would have been hypocritically pledging allegiance to the Ten Commandments, Abinadi rehearsed to them those very commandments (see Mosiah 12:33). On any other day this might have seemed a strange defense for a man on trial for his life, but not on Pentecost—the day on which the Ten Commandments were on center stage!”
4. Indeed, the connection with Pentecost could hardly have been more graphic than when Abinadi’s “face shone with exceeding luster, even as Moses’ did while in the mount of Sinai, while speaking with the Lord” (Mosiah 13:5, compare Exodus 34:29-30).This divine manifestation was quintessentially pentecostal.
5.There are further connections between Abinadi and Exodus 19. For example, cursing Noah to be like a “garment in a hot furnace” may well recall the fact that Mt. Sinai became a furnace (see Exodus 19:18) and that people whose garments were not clean were not “ready” for the Lord (see Exodus 19:10-15). The tongues of fire that appeared when the apostle Peter spoke on the Feast of Pentecost in Acts 2-3 likewise recall the burnings on Mt. Sinai.
6.The ancient festival appears to have been a three-day event (see Exodus 19:11), which may explain why Abinadi’s trial was postponed for “three
days” (Mosiah 17:6).
7. Finally, there are intriguing parallels between Abinadi’s piercing rebukes and Psalm 50, identified by [scholars] as a psalm of Pentecost.
John W.Welch, Gordon C.Thommason, Robert F. Smith, Abinadi and Pentecost
ABINADI’S RESPONSE
“Abinadi’s rebuttal was an extensive and brilliant explanation of the true essence of redemption and how it brings good tidings to those who accept Christ. His words comprise an intricate and elaborate commentary, on the text from Isaiah 52 that the priests quoted. His position was based on solid ground.
Casual readers might wonder if Abinadi’s speech was responsive to the
specific question posed to him by the priests, but on close examination it is
clear that his answer is constructed around specific words and phrases in
Isaiah 52. Indeed, Abinadi’s speech responded precisely and thoroughly to the
priests’ interrogatory. His remarks were completely relevant to the strategy
employed against him at this stage in his trial.
Abinadi also raised affirmative counterclaims, accusing the priests themselves
of pretending to teach the people, of misunderstanding the spirit of prophecy,
and of perverting the ways of the Lord. In effect,Abinadi accused the priests of
lying about their own behavior, of denying true prophecy, and of leading people
into apostasy, countering their claims but at the same time adding to the very
charges brought against himself.”
John W.Welch, The Legal Cases in the Book of Mormon, https://publications.mi.byu.edu/book/the-legal-cases-in-the-book-of-mormon/
ABINADI’S TRIAL BY ORDEAL
“Although ordeals are not mentioned as often in ancient Israelite law as they are in ancient Near Eastern law, they were normal parts of biblical jurisprudence, where they often served to validate the innocence of the accused. Submitting to an ordeal was often an accused’s last hope of establishing his innocence or vindicating his testimony. In Abinadi’s case, he offered to suffer whatever pain Noah desired to inflict upon him:“I will suffer even until death” (Mosiah 17:10). Abinadi also asserted that if he were to die in the ordeal, two witnesses would then remain against Noah: first, Abinadi’s words “[would] stand as a testimony,” and second, Abinadi’s innocent blood would “also stand as a testimony” (v. 10).”
“Noah would have understood well the force of having these two witnesses stand against him. [The witness of Abinadi’s testimony and his blood] Adding Alma’s testimony would make a total of three witnesses—enough to satisfy even the extra three-witness rule of Deuteronomy 19:15. Noah would also have comprehended the legal risk involved in allowing Abinadi to subject himself to a divine ordeal should he come out victorious: if Abinadi were vindicated by the suffering inflicted upon him, Noah would have to set him free, which would undoubtedly trigger civil unrest in the city of Nephi and bring an end to his political and religious regime. Noah was foiled and frustrated. His effort to rid himself and his city of Abinadi’s ominous prophecies had failed.The legal effect of Abinadi’s offer to endure whatever the king chose to inflict upon him was to assert again his total innocence and to require Noah to make the next move in the trial. He chose not to submit the matter to some kind of divine determination or inquisition by ordeal.
Upon Abinadi’s refusal to recall any of his words, Noah’s accusation of blasphemy and his death sentence (Mosiah 17:7–8) became unconditional. Noah fearing the seriousness of having Abinadi’s testimony confirmed by ordeal or by his innocent blood, virtually reversed the verdict and “was about to release” Abinadi,“for he feared his word; for he feared that the judgments of God would come upon him” (v. 11).”
John W.Welch, The Legal Cases in the Book of Mormon, https://publications.mi.byu.edu/book/the-legal-cases-in-the-book-of-mormon/
Saturday, March 16, 2019
Welcome Back!
I hope you all had a wonderful spring break. As a reminder, class resumes on Tuesday, March 19 at 9:30 a.m. I am looking forward to seeing you all again!
As you read and prepare for Tuesday please consider and be prepared to discuss the following:
1. What was Abinadi's message during his first visit to the people of Noah? (Mosiah 11:20-24)
2. When he returns for the second time, how is his message different? (Mosiah 12:1-8) And why is it
different?
3. What do you learn about Jesus Christ from Abinadi's testimony?
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