In contrast to the public condemnation, this prophecy is probably directly targeted at Noah, for he had already prophesied that this would be Noah’s end. Noah’s death by fire was first proclaimed in Mosiah 12:3: “And it shall come to pass that the life of king Noah shall be valued even as a garment in a hot furnace; for he shall know that I am the Lord.” Abinadi’s statement, “Thus God executeth vengeance upon those that destroy his people. O God, receive my soul” (Mosiah 17:19), reiterates that prophesy (which is fulfilled in Mosiah 19:20–21).
Yahweh’s vengeance is certain, but certainly not always immediate nor apparent. The ultimate “vengeance” of Yahweh is the denial of the blessings of the celestial kingdom, a process brought upon those whose actions merit that judgment. It is not an emotional and uncharacteristic outburst from an otherwise loving God. Abinadi exercises the same poetic license as other prophets who speak against humankind’s worldly ways.
In this case, the actions of the people will bring these calamities upon themselves and Abinadi uses them as a sign of Yahweh’s righteousness. However, we know that evil frequently goes unpunished in this world, awaiting that final judgment. Dire consequences do not immediately follow evil and frequently do not follow at all in this lifetime. Were they to do so, it would become rather obvious and uncomfortable to be a sinner. If unpleasant consequences always came as noticeably as the calamities Abinadi prophesied on Noah’s people, human agency would be short-circuited and become of lessened value.