Christ coming to “his own” (v. 9) refers to his being of the tribe of Judah. In “the words of [ Moses’] song” (see Deuteronomy 31:30) we read: “When the most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel. For the Lord’s portion is his people; Jacob is the lot of his inheritance (Deuteronomy 32:8–9). Apparently the numbers of each tribe were determined through pre-mortal organization, and Jesus was born into his afore assigned tribe of Judah. However, the Jewish people would consider him a man and say he had a devil (Mosiah 3:9). The fulfillment of the angel’s prophecy was recorded in the gospel of John: “He came unto his own, and his own received him not” (John 1:11).
The angel foretold the resurrection of Christ and his judgment of the world (Mosiah 3:10). After his resurrection, when he appeared to the Nephites, his definition of the gospel included the crucifixion and the judgment.
14 And my Father sent me that I might be lifted up upon the cross; and after that I had been lifted up upon the cross, that I might draw all men unto me, that as I have been lifted up by men even so should men be lifted up by the Father, to stand before me, to be judged of their works, whether they be good or whether they be evil—
15 And for this cause have I been lifted up; therefore, according to the power of the Father I will draw all men unto me, that they may be judged according to their works. [3 Nephi 27:14–15]
During his mortal ministry, he acknowledged his role in the judgment of the world: “For the Father judgeth no man, but hath committed all judgment unto the Son” (John 5:22). Jacob, son of Lehi, also verified that Christ was the judge of all mankind: “O then, my beloved brethren, come unto the Lord, the Holy One. Remember that his paths are righteous. Behold, the way for man is narrow, but it lieth in a straight course before him, and the keeper of the gate is the Holy One of Israel; and he employeth no servant there; and there is none other way save it be by the gate; for he cannot be deceived, for the Lord God is his name (2 Nephi 9:41).
The angel next spoke of the effect of the Atonement upon three groups of people. The first two may be interpreted as the same group, but we will make a distinction between the two. Those who do not know the will of God (Mosiah 3:11) are those who die without the law. Jacob said of this group: “Wherefore, he has given a law; and where there is no law given there is no punishment; and where there is no punishment there is no condemnation; and where there is no condemnation the mercies of the Holy One of Israel have claim upon them, because of the Atonement; for they are delivered by the power of him” (2 Nephi 9:25). Those who “ignorantly sin” (Mosiah 3:11), are those who accept the gospel, but break laws as they are growing in the truth. These were discussed in the previous chapter. The third group is those who rebel against God knowingly. The Atonement does not cover these “except it be through repentance and faith on the Lord Jesus Christ” (v. 12). For the purposes of bringing the rebellious to repentance, the Lord had sent his holy prophets among all people that they might benefit from the Atonement (v. 13). The Atonement was made for all, but there are conditions upon which it is applicable to an individual. The prophets knew he would come and could teach it as though he had already come, just as the angel could teach of his coming to King Benjamin (v. 13). Later Abinadi said: “And now if Christ had not come into the world, speaking of things to come as though they had already come, there could have been no redemption” (Mosiah 16:6).