Abinadi returns to the question of whether salvation comes by the law of Moses. The reason they would no longer be required to keep the law (v. 27) was that Christ had come to fulfill the law. As Nephi had taught, they were to “look forward with steadfastness unto Christ, until the law shall be fulfilled. For, for this end was the law given” (2 Nephi 25:24–25). The apostle Paul taught the same doctrine: “Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a schoolmaster” (Galatians 3:24–25). Therefore, salvation did not come by the law alone, but Christ would make an atonement for the sins and iniquities of his people when he came (Mosiah 13:28).
During the four thousand Old Testament years, the gospel had been revealed to dispensational prophets from Adam down to the time of Moses (between 1400 and 1200 B.C.). Moses also offered the gospel to his people, but they rejected it (see D&C 84:23–24), and the Lord gave them a lesser law. The law of Moses was a strict law because of the nature of the people at the time it was given (Mosiah 13:29). Paul taught: “It was added because of transgression” (Galatians 3:19). Joseph Smith said: “It was added to the gospel, since we learn that they had the gospel preached to them” ( TPJS, 60; see Galatians 3:8). Thus it was a good law, one needed for that time period. A law of performances and ordinances (Mosiah 13:30), it was called “the law of carnal commandments” (D&C 84:27; Hebrews 7:16). Hebrews further described it: “Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation (Hebrews 9:10). Their daily reminder through performances and ordinances (Mosiah 13:30) was because of being slow to remember God (v. 29). Today, sacrament ordinance is performed weekly in remembrance of the body and blood of Christ for the Resurrection and Atonement (see 3 Nephi 18:5–11). Supposedly we should be able to remember God throughout the entire week by partaking of the sacrament weekly.
The ordinances of the law were types of things to come [through Christ] (Mosiah 13:31). The sacrifices were symbolic of the sacrifice of Christ. For example, they were to be “made without blemish” (Leviticus 1:3). Christ “was in all points tempted like as we are, yet without sin” (Hebrews 4:15). They were to be offered “of his own voluntary will” (Leviticus 1:3). Christ voluntarily “gave up the Ghost” when his mission was finished (John 19:26). They were to not “break any bone of [the animal]” (Numbers 9:12). When the soldiers came “and saw that he was already dead, they broke not his legs” (John 19:33) (see table 4).
In summary, Abinadi explained to King Noah and his priests that the law of Moses they were to keep included the Ten Commandments and strict daily ordinances and performances. They were to keep them in remembrance of God, symbolic of Christ who would come to make the Atonement and bring about the redemption of all mankind. He decried that they do not understand the law they have professed (v. 32). Furthermore, he reminded them that Moses and all of the prophets had prophesied of these things (v. 33; emphasis added). He told the priests that they should be teachers of the message of the prophets to their people. These prophecies consisted, to one degree or another, of two major themes: first, God himself [Jesus Christ] was to come to the earth in the form of a [mortal] man and go forth in mighty power; and second, he would bring to pass the resurrection of the dead, and be oppressed and afflicted [make the Atonement] (v. 35). Abinadi then quoted the prophet Isaiah to prove his point. Isaiah’s prophecy of the mission of Christ is the subject of the following chapter.
Table 4
Law of Moses