Abinadi’s Warning to Noah and His People: A Reversal of the Exodus

Those who read Abinadi’s words may wonder how his teachings and his response to the priests’ questions relate to the words of Isaiah. In his defense before King Noah and his priests, Abinadi is asked to explain the meaning of Isaiah 52:7-10, in light of his negative prophecies about them and the people. Noah, his priests, and his people thought of themselves as righteous, and presumptively applied the blessings mentioned by Isaiah to themselves. In response, Abinadi expounded upon this passage, but also drew upon other parts of Isaiah that surround the passage in question. Readers of Abinadi’s words can be rewarded by noting key words and phrases that are used by both prophets (See Chart on the Words of Abinadi and Isaiah).

Both Isaiah and Abinadi refer to "his people" and "my people." Who are the Lord’s people? Both Isaiah and Abinadi make clear that it is those who trust in Him, "hearken" and "give ear" to his law and commandments (Isaiah 51:1, 4-5, 7; Mosiah 15:11), and "in whose heart is my law" (Isaiah 51:7). Abinadi seems to reference this passage when, after noting the priests’ refusal to keep the law of Moses, he cites the ten commandments, "for I perceive that they are not written in your hearts" (Mosiah 13:11). It is interesting that Abinadi references the version of the Isaiah passage on the small plates of Nephi, cited years earlier by Jacob, which reads "in whose heart I have written my law" (2 Nephi 8:7), rather than the one from our current Bible (Isaiah 51:7).

Christ suffered and bore the transgressions of His people (those who hearken to Him and keep His commandments) and He makes "intercession" for them (Isaiah 53:12; Mosiah 15:8-9). Isaiah taught that the Lord "pleadeth the cause of his people" (Isaiah 51:22). This merciful intercession is available to those who hearken to His words, but can be refused by those who rebel and go on in the ways of sin (Mosiah 15:26-27; 16:5, 12).

Key Insights

As we read and study Abinadi’s words, we should ask ourselves how Isaiah’s words would have answered the questions asked by Noah’s priests. We should also ponder what our daily behavior says about our relationship to the Lord. Does our behavior show that we are His people?

The first time Abinadi preached to the people of King Noah, he prophesied that if they did not repent, they would be brought into bondage. His words evoke those of the Lord to Moses, during his call to deliver Israel out of Egypt (Exodus 3:7-9, 16-17), but are used in a way that conveys a dramatic reversal of the Exodus for Noah’s people (Mosiah 11:20). The Lord told Moses, "I have seen the affliction of my people," "seen the oppression wherewith the Egyptians oppress them," and "seen that which is done to you in Egypt." Through Abinadi, however, the Lord offers a negative variation of these words to Noah and his people: "I have seen their abominations, and their wickedness, and their whoredoms" (Mosiah 11:20; also compare what the Lord says of Jerusalem in 1 Nephi 1:13 and Jeremiah 13:27).

The Lord told Moses He had "heard their cry by reason of their taskmasters" and would come down "to deliver them out of the hand of the Egyptians." The Lord told Noah and his people that He would "deliver them into the hands of their enemies" and that they would be "brought into bondage" (Mosiah 11:21). In contrast to Israel in Egypt, "I will be slow to hear their cries" and "I will not hear their prayers, neither will I deliver them out of their afflictions," unless they repent (Mosiah 11:24-25). The Lord told Moses and Israel, "I have surely visited you" to deliver them from Egypt. The Lord told Abinadi, "I will visit them in mine anger" (Mosiah 11:20).

God said to ancient Israel, "ye shall know that I am the Lord your God" (Exodus 6:7). Of Noah and his people, He said, "they shall know that I am the Lord their God" (Mosiah 11:22). When the Lord gave the ten commandments, He warned, "I am a jealous God, visiting the iniquity of the fathers upon the children" (Exodus 20:5). To Noah’s people, He said, "they shall know that I am a jealous God, visiting the iniquities of my people" (Mosiah 11:22).

Noah’s words, "Who is Abinadi that I and my people should be judged of him?" (Mosiah 11:27), echo those of the ungrateful Israelite who asked Moses, "Who madest thee a prince and a judge over us?" (Exodus 2:14). When King Noah asks, "Who is the Lord that shall bring upon my people such great affliction?" (Mosiah 11:27), he is portrayed like Pharaoh, who asked, "Who is the Lord, that I should obey his voice to let Israel go?" (Exodus 5:2), and like Pharaoh, "hardened his heart" (Mosiah 11:29; compare Exodus 7:13).

Key Insights

The wickedness and sins of King Noah and his people are characterized in Abinadi’s prophecy as a form of bondage. Noah and his priests are placed in the roles of Pharaoh and the Egyptian taskmasters. The Exodus blessings are turned on their heads because of the rebellion of the Nephite colony and their leaders. As we read Abinadi’s words, we should ponder how our own sins and rebellion against God limit our happiness and opportunities to grow. If we turn to God, we increase our freedom and our ability to experience greater joy.

Abinadi’s words on his second mission to Noah and his people draws upon the language in Exodus, in which the Lord smote the Egyptians with various plagues. The Lord warned the unrepentant Noah, like the recalcitrant Pharaoh (Exodus 7:5; 14:4, 18), that he "shall know that I am the Lord" (Mosiah 12:3). God told Pharaoh, "I will stretch out my hand, that I may smite thee and thy people with pestilence; and thou shalt be cut off from the earth" (Exodus 9:14-15). The Lord told Noah’s people, "I will smite this my people with sore afflictions, yea, with famine and with pestilence" and that, "except they repent I will utterly destroy them" (Mosiah 12:4, 7-8). Both groups were smitten with "hail" (Exodus 9:22; Mosiah 12:6), the "east wind," and insects that would "pester their land . . . and devour their grain" (Mosiah 12:6; Exodus 8:16-24).

A second notable connection is when Moses took ashes from the furnace, sprinkled them toward heaven, and the Egyptians were cursed with boils and blains (Exodus 9:10). Israel, however, was promised that if they would diligently hearken to God, "I will put none of these diseases upon thee, which I have brought upon the Egyptians: for I am the Lord that healeth thee" (Exodus 15:26; see also Deuteronomy 28:60). When Abinadi is suffering death by fire he tells the priests, "ye shall be afflicted with all manner of diseases because of your iniquities" (Mosiah 17:14-16).

Abinadi taught Noah and his priests from the words of Isaiah, which explained that Christ would suffer and bear the transgressions of his people (those who hearken) and makes "intercession" for them. Significantly, Noah’s priests, who rejected Christ, who was familiar with man’s infirmities and sicknesses (Isaiah 53:3-4; Mosiah 14:3-4), are "smitten with all manner of diseases because of their iniquities" (Mosiah 17:16).

Key Insights

When Noah and his people rejected Abinadi’s prophetic warning and refused to repent, they were smitten like the Egyptians and Pharaoh, who hardened their hearts against the Lord and Moses. Their lives became increasingly worse to the degree that they rebelled against God. When we read Abinadi’s words, we should ponder how daily repentance and following the counsel of living prophets and apostles can increase the blessings in our lives. Having carried our sorrows and infirmities, our Savior is always ready to bless us with healing and love, as soon as we are willing to turn to Him.

Isaiah	Abinadi
My servant to raise up the tribes of Jacob and restore the preserved of Israel (Isaiah 49:6).	And thus the Lord bringeth about the restoration of these; and they have part in the first resurrection (Mosiah 15:23-24).
I will give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth (Isaiah 49:6).	He is . . . a light that is endless (Mosiah 16:9).
I will save thy children (Isaiah 49:25).	And little children also have eternal life (Mosiah 15:25).
Who is mine adversary? (Isaiah 50:8).	But remember that he who persists in his own carnal nature, and goes on in the ways of sin and rebellion against God . . . is as though there was no redemption made, being an enemy to God; and also is the devil an enemy to God (Mosiah 16:5).
I was not rebellious (Isaiah 50:5).	"Rebel," "willfully rebel against God" (Mosiah 15:26), "rebellion" (Mosiah 16:5).
Hearken to me (Isaiah 51:1). Hearken unto me (Isaiah 51:4, 7).	Hearkened (Mosiah 15:11). Would not hearken (Mosiah 16:2)
Look (Isaiah 51:2).	Looked forward to that day (Mosiah 15:11).
For a law shall proceed from me (Isaiah 51:4).	If ye teach the law of Moses why do ye not keep it? (Mosiah 12:29). It is expedient that ye keep the law of Moses as yet; but I say unto you, that the time shall come when it shall no more be expedient to keep the law of Moses (Mosiah 13:27).
And I will make my judgment to rest for a light of the people (Isaiah 51:4).	He is the light. . . . A light that is endless that can never be darkened (Mosiah 16:9).
My salvation is gone forth, and mine arms shall judge the people; the isles shall wait upon me, and on mine arm shall they trust (Isaiah 51:5).	For the arms of mercy were extended towards them, and they would not (Mosiah 16:12).
His people (Isaiah 51:22).	His people (Mosiah 15:5, 11, 18; 16:4).
In whose heart is my law (KJV Isaiah 51:22). In whose heart is written my law (Plates of brass, Isaiah cited by Jacob in 2 Nephi 8:7).	Noah’s priests do not keep the law of Moses (Mosiah 12:29). Abinadi reads them the ten commandments because "I perceive that they are not written in your hearts" (Mosiah 13:11).
Foundations of the earth (Isaiah 51:13, 16).	Prepared from the foundation of the world (Mosiah 15:19).
The cup of trembling (Isaiah 51:17, 22).	Tremble (Mosiah 15:26; 16:13).
Destruction, and the famine (Isaiah 51:19).	Famine (Mosiah 12:4). Destroy them (Mosiah 12:8).
How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation (Isaiah 52:7; Mosiah 12:21).	Abinadi’s explanation (Mosiah 15:14-18).
Thy God reigneth! (Isaiah 52:7).	The Son reigneth (Mosiah 15:20).
Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the Lord shall bring again Zion. Break forth into joy, sing together, ye waste places of Jerusalem: for the Lord hath comforted his people, he hath redeemed Jerusalem. The Lord hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God (Isaiah 52:8-10; Mosiah 12:22-24).	Abinadi’s explanation (Mosiah 15:28-16:2).
Redeemed (Isaiah 52:9).	Redeem (Mosiah 13:33; 15:1, 11-12, 27). Redeemeth (Mosiah 15:26; 16:2) Redeemed (Mosiah 15:9, 18, 23-24, 27, 30; 16:4). Redemption (Mosiah 13:32; 15:19; 16:5-6, 15).

Isaiah	Abinadi
Shake thyself from the dust; arise, and sit down, O Jerusalem: loose thyself from the bands of thy neck, O captive daughter of Zion (Isaiah 52:2).	Bands of death (Mosiah 15:8-9, 20, 23).
Depart ye, depart ye, go ye out from thence, touch no unclean thing; go ye out of the midst of her; be ye clean, that bear the vessels of the Lord (Isaiah 52:11).	They being warned of their iniquities and yet they would not depart from them (Mosiah 16:12).
They that rule over them make them to howl (Isaiah 52:5).	I will cause that they shall howl all the day long (Mosiah 12:4). They shall have cause to howl (Mosiah 15:22-23).
Shake thyself from the dust, arise (Isaiah 52:2).	They are the first resurrection. They are raised to dwell with God (Mosiah 15:22-23).
Who hath believed our report? (Isaiah 53:1).	All those who have hearkened unto their words and believed (Mosiah 15:11, 22).
As a sheep before her shearers is dumb, so he openeth not his mouth (Isaiah 53:7).	As a sheep before the shearer is dumb, so he opened not his mouth (Mosiah 15:6).
My people (Isaiah 53:8; 51:4, 16; 52:4, 6).	My people (Mosiah 14:8).
He shall see his seed (Isaiah 53:10).	Abinadi’s explanation (Mosiah 15:10-13).
Made intercession for the transgressors (Isaiah 53:12).	Giving the Son power to make intercession for the children of men (Mosiah 15:8).
He was wounded for our transgressions, he was bruised for our iniquities (Isaiah 53:5).	Taken upon himself their iniquity and their transgressions (Mosiah 15:9).
Yet it pleased the Lord to bruise him; he hath put him to grief (KJV Isaiah 53:10). Yet it was the will of the Lord to crush him with pain (NRSV Isaiah 53:10). The pleasure of the Lord shall prosper in his hand (KJV Isaiah 53:10). Through him the will of the Lord shall prosper (NRSV Isaiah 53:10).	The will of the Son being swallowed up in the will of the Father (Mosiah 15:7). Abinadi also contrasts the subjection of the Son’s will to the Father’s with that of the wicked and miserable "having gone according to their own carnal wills" (Mosiah 16:12).
He bare the sin of many (Isaiah 53:12).	Whose sins he has borne (Mosiah 15:12).
He shall see the travail of his soul and shall be satisfied (Isaiah 53:11).	Having redeemed them, and satisfied the demands of justice (Mosiah 15:9).