Modern explanations of the result of the atonement focus on the redemption from death and the redemption from sin. Abinadi also makes that distinction, but perhaps not as clearly as modern readers might expect. The idea of the resurrection overcoming death is obvious. Abinadi declares that there is a first resurrection. The definition of that is somewhat unclear, for he says that it includes “those that have been, and who are, and who shall be.” The only qualifier is “until the resurrection of Christ.” It appears that in this definition, the first resurrection is for all who die prior to the Messiah’s resurrection, who clearly could not have been resurrected until the bands of death were broken.
The explanation of the difference between resurrection and exaltation begins in verse 23 when Abinadi says that “they are raised to dwell with God who has redeemed them; thus they have eternal life through Christ.” The resurrection breaks the bands of death, and the Messiah’s atonement allows them to have eternal life with God. The concept that there is an element of one’s personal merit in this process comes when Abinadi mentions that those who did not have the opportunity to choose to know the truth have access to the restoration. The concept of restoration will be explored later when it is more fully developed in Alma.
The idea that those who are ignorant, “not having salvation declared unto them,” also leads to the declaration that “little children also have eternal life.” They are placed in that same category of inability to actively choose.