One of the priests of King Noah who had gathered to hear Abinadi's defense asked him to explain the meaning of that passage of scripture in which Isaiah proclaims the approach of a messenger whose feet upon the distant mountains are beautiful to behold. (Isa. 52:7-10) This prophecy was known to all the Nephites-the words of Isaiah being recorded upon the brass plates that their fathers had brought out of Jerusalem over 400 years before. Isaiah had envisioned a forerunner of good tidings, a precursor of peace and salvation.
These words of Isaiah's are beautiful, and form one of the most meaningful of his inspired predictions. It has, however, caused many divergent interpretations by commentators of the Bible. They appear confused as to whom it refers, and the message it bears. One writer says one thing; another, something else. To many the passage portrays a messenger from the field of battle heralding the good tidings of victory. To others, it means the return of the captive Jews from their long exile. Still others see in it the coming back to Jerusalem of the king who had left his sacred city to battle the common enemy, and, who, in regal splendor returns and jubilantly proclaims peace through victory and salvation from woe. The people of Jerusalem had, many times in their history, awaited anxiously and almost impatiently for the watchmen on its ruined walls to proclaim, with almost exultant voices, the sounding of such good tidings. (See 2 Sam. 18:25-26) In spite of the great learning evinced by some of these scholars, and the piety that guides them in their research, we say, definitely, Their conclusions are wrong! The one spoken of is the Lord, the Mighty King of heaven and earth. The salvation He proclaims is the salvation of the human soul, not the cessation of tribulation for which the Jews, for many years, had hoped. The Lord publishes "Peace, good will toward men," or as some interpret it, "Peace to men of good will." The majesty of His coming, the glory of His approach, is not understood by those who see in it only the advent of an earthly potentate who sometime before departed to conquer and vanquish the foes of Jerusalem.
At first reading, the passage may not seem important, but it is. The priests had a knowledge of the writings of Isaiah as can be noted in verses 19ff, when a question was asked Abinadi with words quoted from Isaiah. It appears that the followers of Nephi made many copies of the writings they found engraven upon the Plates of Brass, and that such a copy was in the possession of the people of King Noah. They probably retained it from the time Zeniff brought it from Zarahemla when he led his unsteady followers to the old homes of their fathers in the Land of Lehi-Nephi.
One of the priests. The sacred record is silent as to whom the priest was that questioned Abinadi, but on reading, time and time again, the continuing account of these people, and giving much consideration to the matter of his identity, we conclude, "It was Alma." We are told that Alma followed the counsel of Abinadi and did repent. Alma wrote down all the words he had heard the Prophet speak. When Abinadi was condemned to suffer death, Alma became his defender, and, thereafter, championed his cause. He went to King Noah and plead for Abinadi's life, that it be spared. We may assume that Alma, from this time forth, kept, or caused them to be kept, the records of the Nephites in the Land of Lehi-Nephi; also that he, in like manner, kept the record of the "people of the Lord, who were driven into the wilderness by the people of King Noah."
Dwelling in Zarahemla where the persecuted but faithful outcasts, mentioned above, fled for refuge, King Mosiah caused their records to be read in the presence of both those whose history they preserved and of his own subjects. After the reading of their records was completed by King Mosiah, he desired that Alma speak to the assembled multitude which Alma did. But their number was so great that they were divided into groups so everyone could hear. Then Alma went from one assembly to another preaching repentance and faith in the Lord. (See Chapter 25)
The request made, we presume by Alma, gave Abinadi the opportunity to declare to the assembled throng of both priests and people, the good tidings of Salvation which was to be made, and the resurrection of Jesus, and its subsequent victory over death. In the accounts of His servants proclaiming His words, we see that the evil intents of men in seeking to destroy and bring to naught His divine purposes, are often turned to the glory of God. Were it not for the wicked designs of Noah's priests in summoning Abinadi into their presence, and there subjecting him to all manner of questioning, there, undoubtedly, would have been many who never would have heard the glorious message he bore. Again, we are reminded of the words of the poet, "Out of evil, still educing good."
An incident with which many of us are familiar will serve to show the truth of that oft repeated saying. A few years ago some photographs of the sacred confines of the Salt Lake Temple were surreptitiously obtained by a questionable character. They were offered to several different magazines for a price. The General Authorities of the Church became aware of their proposed publication. They saw in it a wonderful way to preach the Gospel of Jesus Christ, and thereby tell of the temple ordinances and holy ceremonies performed therein. They sent, gratis, to every magazine that so wished it, much better pictures of the interior of the sacred edifice than those that had been offered them for money. Each picture was accompanied by a proper description, telling the purpose for which each object portrayed was used in the Plan of Salvation. Thus, was a great and an effective missionary labor undertaken, and, thereby, thousands who never would have had the Gospel principles presented to them, now had them explained in a simple and persuasive manner. In this we can see the marvelous ways of the Lord in bringing to serve His honor and glory, the wicked designs of men.