The time of the Lord Omnipotent’s coming was about one hundred and twenty-four years away. “Omnipotent” (v. 5) means to be all powerful. “Who reigneth” (v. 5) recognizes that Jesus Christ was at this time the administrative God of the earth, the one who was directing the events that were then transpiring. He had been reigning for nearly four thousand years. As Nephi had said, he is “the God of our fathers who were led out of Egypt [by him], out of bondage, and also were preserved by him, yea, the God of Abraham, and of Isaac, and the God of Jacob” (1 Nephi 19:10). “Who was, and is from all eternity to all eternity” (Mosiah 3:5) is proclaiming that his Godhood was attained before this earth’s mortal existence, and will continue after the earth is celestialized. Thus he is an eternal God, the Jehovah of the Old Testament.
Jehovah was to “come down from heaven among the children of men, and shall dwell in a tabernacle of clay [mortal body]” (v. 5). Some twenty years earlier, about 148 B.C., a prophet named Abinadi had been burned by apostate Nephites for teaching “that God himself should come down among the children of men.” He sealed “the truth of his words by his death” (Mosiah 17:8–20; see also 7:26–28). This doctrine is still not understood in the Christian world today, and will be discussed more fully later.
The mighty miracles Christ would work during his ministry, that are enumerated in general (Mosiah 3:5), are first of all healings of physical infirmities of various kinds. It is important to note that the casting out of devils or evil spirits (v. 6) is listed separately. This listing verifies the existence of devils, and separates them from physical ailments, something that is not always done in the world today. People being possessed or influenced by evil spirits is often labeled as mental illness. However, it must also be recognized that mental illness is not always the influence of evil spirits. Mental illnesses are also caused by physical deficiencies or injuries.
The enumeration of the Savior’s personal trials and tribulations (v. 7) are also general. Throughout his life he “was in all points tempted like as we are, yet without sin” (Hebrews 4:15). In other words, he faced every kind of temptation there was. Also, prior to his ministry, after fasting for forty days, he was tempted of the devil in all areas of life. During his ministry, his apostles “continued with [him] in [his] temptations” (Luke 22:28). The pain of body that he suffered probably has reference to his being crucified upon the cross and the events that led up to it. He was arrested and kept up all night without any rest. During this time, “they spit in his face, and buffeted him, and others smote him with the palms of their hands” (Matthew 26:67). “When they had platted a crown of [sharp] thorns, they put it upon his head” (Matthew 27:29), “and scourged him”(John 19:1), and then bearing his [very heavy] cross went forth” to the place of crucifixion” (John 19:17). Following all this “they crucified him”(John 19:18), one of the most painful of all deaths. One of his last words on the cross were “I thirst” (John 19:28). His fatigue was illustrated by Simon the Cyrene; “on him they laid the cross, that he might bear it after Jesus” (Luke 23:26). All of these things were beyond the capacity of man to suffer, “except it be unto death” (Mosiah 3:7). He endured all of these things and then “gave up the ghost [his life]” (Luke 23:46). They did not take it from him, but as a God, he had “power to lay it down” (John 10:18).
Blood came from every pore when he was in Gethsemane, for “his sweat was as it were great drops of blood falling down to the ground” (Luke 22:44). Luke, a physician, was the only gospel writer to record the sweating of blood, but it is verified by the angel who spoke to King Benjamin. A third witness of his sweating blood is given by the Savior himself. In a revelation to the Prophet Joseph Smith, he said: “Which suffering caused myself, even God, the greatest of all, to tremble because of pain, and to bleed at every pore, and to suffer both body and spirit—and would that I might not drink the bitter cup, and shrink” (D&C 19:18). As the angel told King Benjamin, this suffering was brought about because of “his anguish for the wickedness and the abominations of his people” (Mosiah 3:7).
His name on earth was foreknown (v. 8). It had undoubtedly been revealed to prophets in the old world, but was among the “plain and precious things” taken away (1 Nephi 13:29). The Book of Mormon again bears witness that he would be the Son of God (see 1 Nephi 10:17; 11:7, 18, 21; 13:40). Jacob, son of Lehi, earlier said the great Creator would, in the body, “show himself unto those at Jerusalem” (2 Nephi 9:5); and Nephi had referred to “the Only Begotten of the Father, yea, even the Father of heaven and of earth” (2 Nephi 25:12). Nephi’s statement is the most direct and plain reference to Jesus Christ in this role. These references cited above could be read without that concept being plain.
There are three references in the New Testament to Jesus Christ being the Creator. The Gospel of John states: “In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made” (John 1:1–3). In the epistle to the Colossians, Paul says, “For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him” (Colossians 1:16). In the epistle to the Hebrews, we read, “God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds (Hebrews 1:1–2).
Mary being the name of the mother of Jesus was also foreknown. Nephi had been shown a vision of a virgin being the mother of the Son of God, but he does not name her (see 1 Nephi 11:12–21). Alma said that the Son of God “shall be born of Mary,” but it is not clear if the Spirit had told him or if he may have already known this (Alma 7:9–10). If he knew it before, it was probably from the record of King Benjamin’s speech. Regardless, the angel of the Lord had very plainly made known the coming birth of Christ to Mary, and who he was.