Mosiah 4:1-3

Chapter 4

King Benjamin continues his address—Salvation comes because of the atonement—Believe in God to be saved—Retain a remission of your sins through faithfulness—Impart of your substance to the poor—Do all things in wisdom and order. About 124 B.C.

1 AND now, it came to pass that when king Benjamin had made an end of speaking the words which had been delivered unto him by the angel of the Lord, that he cast his eyes round about on the multitude, and behold they had fallen to the earth, for the fear of the Lord had come upon them.

2 And they had viewed themselves in their own carnal state, even less than the dust of the earth.  And they all cried aloud with one voice, saying: O have mercy, and apply the atoning blood of Christ that we may receive forgiveness of our sins, and our hearts may be purified; for we believe in Jesus Christ, the Son of God, who created heaven and earth, and all things; who shall come down among the children of men.

3 And it came to pass that after they had spoken these words the Spirit of the Lord came upon them, and they were filled with joy, having received a remission of their sins, and having peace of conscience, because of the exceeding faith which they had in Jesus Christ who should come, according to the words which king Benjamin had spoken unto them.

Mosiah 4:1-3

King Benjamin ends the message the angel told him to give his people.  When he looked over the people, they had prostrated themselves “for the fear of the Lord had come upon them.”  A similar thing happened when princes were sent to Baruch, Jeremiah’s scribe, to hear the words of Jeremiah.  “Now it came to pass, when they had heard all the words, they were afraid both one and other, and said unto Baruch, We will surely tell the king of all these words” (Jeremiah 36:16).

Why did the people fall to the earth?  I’ve never seen this happen, no matter how powerful the message.  “[T]here is reason to believe that some kind of cue, such as the blowing of a horn or the announcement of an acclamation, would have been given to assemble the people (see Mosiah 2:9), to call them again to attention (see Mosiah 3:1), to call the people to fall simultaneously to the ground (see Mosiah 4:1), and to cry aloud all with one voice (see Mosiah 4:2; 5:2).”^[1]

John Welch further explains:

Bowing down—or more dramatically, full prostration—is not only an instinctive response when coming into the presence of a superior being, but it is also a common element of ritual. Collective group prostration, particularly in a temple context, was more than simply a reaction of people being overcome. It had long been a customary part of the Nephite covenant-making ceremony (see Mosiah 4:1).^[2]

So, we see the falling to the earth was an important part of the ritual.

Benjamin’s words made the people aware of their carnal state.  They were “Less than the dust of the earth.”  The people cried, saying, “have mercy, and apply the atoning blood of Christ that we may receive forgiveness of our sins, and our hearts may be purified; for we believe in Jesus Christ, the Son of God, who created heaven and earth, and all things; who shall come down among the children of men.”

Hugh Nibley explains the people crying together.

As in Mosiah, there were frequent exchanges between the king and the people, the latter reciting in unison. This explains the odd circumstance in which the people "all cried aloud with one voice" (Mosiah 4:2) and proceeded to recite in unison an ecstatic statement of some fifty words. How could they do it spontaneously "with one voice"? Throughout the world such acclamations were led by a special cheerleader, sometimes called a stasiarch, who stood before the crowd and received notes from important people or shouts from the audience requesting particular cheers. He would recite a sentence to the people and wave a flag to lead them in a uniform chant (compare Deuteronomy 27:14–26). Sometimes the king himself chose to lead the cheering, and some Roman emperors enjoyed it. There was no limit to what could be shouted in unison, and it could go on for hours.[3]

Asking the Lord to apply the “atoning blood of Christ” is important.  Hugh Nibley explains we are given choice.

If we would have God "apply the atoning blood of Christ" (Mosiah 4:2) to our case, we can also reject it. We can take advantage of it or we can refuse it. The Atonement is either dead to us or it is in full effect. It is the supreme sacrifice made for us, and to receive it we must live up to every promise and covenant related to it—the Day of Atonement was the day of covenants, and the place was the temple.[4]

The Lord heard their plea.  The Spirit of the Lord came upon the people.  They rejoiced because they had received a remission of their sins.  Their conscience was at peace.  This was all don through their faith in Christ and their acceptance of what King Benjamin had told them.

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[1] King Benjamin's Speech in the Context of Ancient Israelite Festivals, Terrence L. Szink & John W. Welch, Maxwell Institute, accessed July 31, 2014.

[2] Toward an Understanding of the Sermon as an Ancient Temple Text, John W. Welch, Maxwell Institute, accessed July 31, 2014.

[3] Assembly and Atonement – Public and Private, Hugh Nibley, Maxwell Institute, accessed July 31, 2014.

[4] The Meaning of the Atonement, Hugh Nibley, Maxwell Institute, accessed July 31, 2014.

Mosiah 3:20-27

20 And moreover, I say unto you, that the time shall come when the knowledge of a Savior shall spread throughout every nation, kindred, tongue, and people.

21 And behold, when that time cometh, none shall be found blameless before God, except it be little children, only through repentance and faith on the name of the Lord God Omnipotent.

22 And even at this time, when thou shalt have taught thy people the things which the Lord thy God hath commanded thee, even then are they found no more blameless in the sight of God, only according to the words which I have spoken unto thee.

23 And now I have spoken the words which the Lord God hath commanded me.

24 And thus saith the Lord: They shall stand as a bright testimony against this people, at the judgment day; whereof they shall be judged, every man according to his works, whether they be good, or whether they be evil.

25 And if they be evil they are consigned to an awful view of their own guilt and abominations, which doth cause them to shrink from the presence of the Lord into a state of misery and endless torment, from whence they can no more return; therefore they have drunk damnation to their own souls.

26 Therefore, they have drunk out of the cup of the wrath of God, which justice could no more deny unto them than it could deny that Adam should fall because of his partaking of the forbidden fruit; therefore, mercy could have claim on them no more forever.

27 And their torment is as a lake of fire and brimstone, whose flames are unquenchable, and whose smoke ascendeth up forever and ever.  Thus hath the Lord commanded me.  Amen.

Mosiah 3:20-27

Becoming a disciple of Christ will defeat the natural man.  The time will “come when the knowledge of a Savior shall spread throughout every nation, kindred, tongue, and people.”  The Lord emphasized this in a revelation to Joseph Smith.  “Nevertheless, my work shall go forth, for inasmuch as the knowledge of a Savior has come unto the world, through the testimony of the Jews, even so shall the knowledge of a Savior come unto my people” (D&C 3:16).

Abinadi echoed Benjamin’s words.  “AND now, it came to pass that after Abinadi had spoken these words he stretched forth his hand and said: The time shall come when all shall see the salvation of the Lord; when every nation, kindred, tongue, and people shall see eye to eye and shall confess before God that his judgments are just” (Mosiah 16:1).

[Benjamin] prophesies of Christ's coming, and he proclaims by authority, speaking "the words which the Lord God hath commanded" him (Mosiah 3:20, 23). The people are thus awakened to a sense of their nothingness by a knowledge of the goodness, power, and wisdom of God.^[1]

We must remember, no one will be able to stand before God (except little children – “Only little children are exempt from the command of constant repentance (Mosiah 3:21).”^[2]) who will be able to be held blameless.  We all sin.  At times, we all give into the natural man.  Only though repentance and faith in Christ we will be able to be stand guiltless before God, having put off the natural man. “The whole purport of Benjamin's message for the future is that men should be found blameless before the Great King, who will sit in judgment (Mosiah 3:21), exactly as the king sat in judgment at the New Year.”^[3]

The angel told Benjamin to teach the people.  Once they were taught, they were no longer blameless in the eyes of the Lord.  “Benjamin, of course, did not need to issue a formal indictment or accusation, for the people all confessed their guilt voluntarily (see Mosiah 4:2) and agreed that none of them should ‘be found blameless before God’ (Mosiah 3:21) and that all were without defense or excuse (see Mosiah 3:22).^[4]

M. Catherine Thomas further observes:

Benjamin says, quoting the angel's words to him, "When thou shalt have taught thy people the things which the Lord thy God hath commanded thee, even then are they found no more blameless in the sight of God" (Mosiah 3:22). In addition, it may be that Benjamin's words were especially binding on the people, because he had a degree of the same power that the later Nephi did, who ministered with such power and authority that it was "not possible that [the people] could disbelieve his words, for so great was his faith on the Lord Jesus Christ that angels did minister unto him daily" (3 Nephi 7:18; cf. 3 Nephi 7:17).[5]

And now I have spoken the words which the Lord God hath commanded me.”

John Welch explains the importance of Benjamin’s oral testimony.

The Hebrew legal system, which depended primarily on verbal communication and oral testimony rather than on written documentation, placed particularly high value on the accuracy and faithfulness of such deliveries by messengers, spokesmen, witnesses, and officials.  In reading King Benjamin's speech and other texts in the Book of Mormon, one senses that the same principle continued to operate in Nephite legal religious practice. In Mosiah 3:23, for example, Benjamin certified that he had faithfully and precisely delivered the words given to him by the angel of the Lord: "And now I have spoken the words which the Lord God hath commanded me."⁸ Similar certifications of messengers are found in Mosiah 11:20 and 12:1.[6]

“King Benjamin bore similar testimony that his words ‘shall stand as a bright testimony against this people, at the judgment day’ (Mosiah 3:24). Interestingly, the book is true to its ancient origins, even down to this concluding element, for it is a long-recognized principle of Jewish law that a person cannot be convicted unless he has been warned in advance.”[7]  We will be judged based on our works, be they good or be they evil.

If we reject Christ and His offer of salvation, we will stand before Him and we will view our guilt and sins.  We will know we are unworthy to stand in His presence.  It’s obvious King Benjamin had access to Jacob’s words.  “Wherefore, we shall have a perfect knowledge of all our guilt, and our uncleanness, and our nakedness; and the righteous shall have a perfect knowledge of their enjoyment, and their righteousness, being clothed with purity, yea, even with the robe of righteousness … Prepare your souls for that glorious day when justice shall be administered unto the righteous, even the day of judgment, that ye may not shrink with awful fear; that ye may not remember your awful guilt in perfectness, and be constrained to exclaim: Holy, holy are thy judgments, O Lord God” (2 Nephi 9:14, 46).  Our sins and wickedness will “cause [the wicked] to shrink from the presence of the Lord.” We will find ourselves in a state of misery and torment.  We cannot return; “therefore [we will] have drunk damnation for their own souls.” 

John Hilton examines Benjamin’s use of the words of Jacob.

In speaking of the wicked, King Benjamin, quoting the Lord, also says that they will have a state of "endless torment," and that "their torment is as a lake of fire and brimstone, whose flames are unquenchable, and whose smoke ascendeth up forever and ever" (Mosiah 3:25, 27). Jacob uses the concept of God's justice to explain why the wicked will receive endless torment.¹⁸ Unlike other instances in which King Benjamin uses Jacob's phrases in differing contexts, in this case he employs them exactly as Jacob does (see Mosiah 3:26). This demonstrates that King Benjamin was not simply trying to be creative in his use of Jacob's material. Rather, he was willing to accept the content, wording, and intent of Jacob's words. We, as readers, are thereby treated to an interesting textual and doctrinal cohesion, even though these discourses are separated by centuries.[8]

Alma2 echoed Benjamin’s words in his confrontation with Zeezrom.

14 For our words will condemn us, yea, all our works will condemn us; we shall not be found spotless; and our thoughts will also condemn us; and in this awful state we shall not dare to look up to our God; and we would fain be glad if we could command the rocks and the mountains to fall upon us to ^chide us from his presence.

15 But this cannot be; we must come forth and stand before him in his glory, and in his power, and in his might, majesty, and dominion, and acknowledge to our everlasting shame that all his judgments are just; that he is just in all his works, and that he is merciful unto the children of men, and that he has all power to save every man that believeth on his name and bringeth forth fruit meet for repentance.

Alma 12:14-15

Because of a person’s wickedness, they will drink from the cup of the wrath of God. “For in the hand of the LORD there is a cup, and the wine is red; it is full of mixture; and he poureth out of the same: but the dregs thereof, all the wicked of the earth shall wring them out, and drink them” (Psalms 75:8).   Through the fall of Adam, mercy could no longer claim them; they would have to meet the standards of justice.  “Behold, he created Adam, and by Adam came the fall of man.  And because of the fall of man came Jesus Christ, even the Father and the Son; and because of Jesus Christ came the redemption of man” (Mormon 9:12).

M. Catherine Thomas explores the cup of the wrath of God.

Giving them the name forever is equivalent to causing them to be born again into the family of Christ. Because of the greater responsibility inherent in the formal taking of the name, Benjamin prefaced this spiritual endowment with warnings that if they proceeded with taking the name but then turned away in disobedience, they would have to drink of the cup of the wrath of God (see Mosiah 3:26) and they would drink damnation to their souls (see Mosiah 3:18, 25).[9]

The wicked will suffer torment.  The torment will be like a lake of fire and brimstone, whose smoke ascendeth up forever and ever.” 

Again we see Benjamin falling back on the words of Jacob.  “And assuredly, as the Lord liveth, for the Lord God hath spoken it, and it is his eternal word, which cannot pass away, that they who are righteous shall be righteous still, and they who are filthy shall be filthy still; wherefore, they who are filthy are the devil and his angels; and they shall go away into everlasting fire, prepared for them; and their torment is as a lake of fire and brimstone, whose flame ascendeth up forever and ever and has no end” (2 Nephi 9:16).  “And according to the power of justice, for justice cannot be denied, ye must go away into that lake of fire and brimstone, whose flames are unquenchable, and whose smoke ascendeth up forever and ever, which lake of fire and brimstone is endless torment” (Jacob 6:10).

Allen Christenson writes:

Benjamin continued his prophecy by declaring that the death of Jesus Christ was only temporary and that he would rise again after three days (Mosiah 3:10) to bring salvation to his people. The evil spirit would thus be expelled. Benjamin stressed that during his life Jesus Christ would have great power to "cast out devils, or the evil spirits which dwell in the hearts of the children of men" (Mosiah 3:6) and that his atoning blood was the only means of salvation (Mosiah 3:27).[10]

Benjamin ends his words with his oral testimony that he was commanded by the angel to give the people the word of the Lord.

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[1] "Know the Covenants of the Lord" – Sermons, Maxwell Institute, accessed, July 28, 2014.

[2] Last Call: An Apocalyptic Warning from the Book of Mormon, Hugh Nibley, Maxwell Institute, accessed July 28, 2014.

[3] Old World Ritual in the New World, Hugh Nibley, Maxwell Institute, accessed July 28, 2014.

[4] Benjamin's Speech as a Prophetic Lawsuit, John W. Welch, Maxwell Institute, accessed July 28, 2014.

[5] King Benjamin and the Mysteries of God, M. Catherine Thomas, Maxwell Institute, accessed July 29, 2014.

[6] The Trial of Jeremiah: A Legal Legacy from Lehi's Jerusalem, John W. Welch, Maxwell Institute, accessed July 29, 2014.

[7] Good and True, John W. Welch, Maxwell Institute, accessed July 29, 2014.

[8] Jacob's Textual Legacy, John Hilton, Maxwell Institute, accessed July 29, 2014.

[9] Benjamin and the Mysteries of God, M. Catherine Thomas, Maxwell Institute, accessed July 29, 2014.

[10] Maya Harvest Festivals and the Book of Mormon, Allen J. Christenson, Maxwell Institute, accessed July 29, 2014.

Mosiah 3:18-19

18 For behold he judgeth, and his judgment is just; and the infant perisheth not that dieth in his infancy; but men drink damnation to their own souls except they humble themselves and become as little children, and believe that salvation was, and is, and is to come, in and through the atoning blood of Christ, the Lord Omnipotent.

19 For the natural man is an enemy to God, and has been from the fall of Adam, and will be, forever and ever, unless he yields to the enticings of the Holy Spirit, and putteth off the natural man and becometh a saint through the atonement of Christ the Lord, and becometh as a child, submissive, meek, humble, patient, full of love, willing to submit to all things which the Lord seeth fit to inflict upon him, even as a child doth submit to his father.

Mosiah 3:18-19

King Benjamin has made it clear the only way we can be saved is through Jesus Christ and no one else.  Christ’s judgments are just.  Once again he emphasizes infants are saved through Christ’s atonement.  “[H]e prefaced this spiritual endowment with warnings that if they proceeded with taking the name but then turned away in disobedience, they would have to drink of ‘the cup of the wrath of God’ (Mosiah 3:26), and they would drink ‘damnation to their … souls’ (Mosiah 3:18, 25).”[1]  Only if they humble themselves and have and belief like a child will have salvation.  “And said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven” (Matthew 18:3).

He again emphasizes that the only way we are saved is “through the atoning blood of Christ, the Lord Omnipotent.”

Both Benjamin and Jesus allowed only certain people to complete the covenant. Benjamin permitted only those who had entered into the covenant, "all you that have entered into the covenant with God" (Mosiah 5:8), to take upon them the name of Christ. Using Benjamin's words, as revealed to him by an angel, we know that those who then transgressed knowingly "drink damnation to their own souls" (Mosiah 3:18) and are "no more blameless" (Mosiah 3:22).[2] 

Benjamin tells us the natural man is an enemy of God.  He has been and always will be forever.  Paul wrote about the natural man in his epistle to the Corinthians.

11 For what man knoweth the things of a man, save the spirit of man which is in him?  even so the things of God knoweth no man, but the Spirit of God.

12 Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God.

13 Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual.

14 But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned [GR examined, tried, judged].

1 Corinthians 2:11-14

Peter told the Church:

10 But chiefly them that walk after the flesh in the lust of uncleanness, and despise government [GR constituted authority].  Presumptuous are they, selfwilled, they are not afraid to speak evil of dignities.

11 Whereas angels, which are greater in power and might, bring not railing accusation against them before the Lord.

12 But these, as natural brute beasts, made to be taken and destroyed, speak evil of the things that they understand not; and shall utterly perish in their own corruption;

2 Peter 2:10-12

Alma₂, speaking to Corianton told him, “And now, my son, all men that are in a state of nature, or I would say, in a carnal state, are in the gall of bitterness and in the bonds of iniquity; they are without God in the world, and they have gone contrary to the nature of God; therefore, they are in a state contrary to the nature of happiness” (Alma 41:11).

But, what is mean when we use the term “natural man?”  Bruce Van Orden explains:

Leaders have offered various descriptions of the natural man's character and explanations of why he is an enemy of God. Consensus seems to indicate that the natural man represents the selfishness that all people must overcome if they hope to return to the presence of God. President Spencer W. Kimball has added his own simple definition of the natural man: "The 'natural man' is the 'earthy man' who has allowed rude animal passions to overshadow his spiritual inclinations."[3]

The greatest mystery to the fallen and natural man (Mosiah 3:19) is that he is spiritually dead. What does 'spiritually dead' mean? It means that a person is asleep to spiritual realities, unable to perceive the cosmic forces in which he or she is immersed. We struggle in spiritual bondage that we don't begin to know the nature of and from which we cannot extricate ourselves; we are in bondage to our spiritual ignorance, because forces of evil play upon us and we are helpless against them.[4]

The natural man is spiritually dead.  He cannot be touched the Spirit.  His is unable or unwilling to listen to the promptings of the Spirit.  We are, in a sense, in spiritual bondage.  We have given our spirit and soul to the devil.^[5]

In the early 70’s, there was a popular song called “Natural Man.”   In this song, the person wants to be free to do what he wants.  He sums up his feelings in an often repeated chorus.

I want to be happy and free
Livin' and lovin' for me
Just like a natural man (like a natural man)[6]

There was a saying in the 60’s, “If it feels good, do it!”  No limitations. It’s about you and your pleasure.  You couldn’t find a better cliché to represent the “natural man.”

There is only one way to overcome that natural man; “[yield] to the enticings of the Holy Spirit … and become a saint through the atonement of Christ.” 

We are also to become like a child.  Benjamin tell us a child is “submissive, meek, humble, patient, full of love, willing to submit to all things which the Lord sees fit to inflict upon him.”  We are to submit to the Lord “as a child doth submit to his father.”

King Benjamin’s words, while powerful, are also simple and straight forward.  Elder Maxwell wrote, “What King Benjamin said with such clarity and humility about becoming more saintly and childlike, in my opinion, has a fulness and specificity unrivaled in all of scripture. In my opinion, if King Benjamin had uttered only the words in Mosiah 3:19, the verse would still rank among the great gems in all of our scriptures. This verse is so succinct.”^[7]

We also have a great example of chiasmus in verse 18-19. 

a) They humble themselves
       b) and become as little children
              c) believing that salvation is in the atoning blood of
                  Christ;
                       d) for the natural man
                              e) is an enemy to God
                                      f) and has been from the fall of Adam
                                      f') and will be forever and ever
                              e') unless ye yieldeth to the Holy Spirit
                       d') and putteth off the natural man
               c') and becometh a saint through the atonement of
                    Christ
        b') and becometh as a child
a') submissive, meek and humble
                                                                 (Mosiah 3:18–19)[8]

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[1] King Benjamin and the Mysteries of God, M. Catherine Thomas, Maxwell Institute, accessed July 27, 2014.

[2] Benjamin's Covenant as a Precursor of the Sacrament Prayers, John W. Welch, Maxwell Institute, accessed July 27, 2014.

[3] The Use of King Benjamin's Address by Latter-day Saints, Bruce A. Van Orden, Maxwell Institute, accessed July 27, 2014.

[4] Alma the Younger (Part 2) Man's Descent, M. Catherine Thomas, Maxwell Institute, accessed July 27, 2014.

[5] Alma the Younger (Part 2) Man's Descent, M. Catherine Thomas, Maxwell Institute, accessed July 27, 2014.

[6] Lou Rawls – Natural Man Lyrics, Songlyrics, accessed July 27, 2014.

[7] King Benjamin's Sermon: A Manual for Discipleship, Elder Neal A. Maxwell, Maxwell Institute, accessed July 27, 2014.

[8] "Know the Covenants of the Lord" – Sermons, Maxwell Institute, accessed July 27, 2014.

Mosiah 3:14-17

14 Yet the Lord God saw that his people were a stiffnecked people, and he appointed unto them a law, even the law of Moses.

15 And many signs, and wonders, and types, and shadows showed he unto them, concerning his coming; and also holy prophets spake unto them concerning his coming; and yet they hardened their hearts, and understood not that the ^claw of Moses availeth nothing except it were through the atonement of his blood.

16 And even if it were possible that little children could sin they could not be saved; but I say unto you they are blessed; for behold, as in Adam, or by nature, they fall, even so the blood of Christ atoneth for their sins.

17 And moreover, I say unto you, that there shall be no other name given nor any other way nor means whereby salvation can come unto the children of men, only in and through the name of Christ, the Lord Omnipotent.

Mosiah 3:14-17

After detailing the ministry of Christ, Benjamin returns to the Law of Moses.  The Jews were a stiffnecked people.  This is why they received the Law of Moses.  Those tablets were received the second time Moses went up on Sinai and spent 40 days and nights speaking to the Lord. 

Previously, Moses had spent 40 days and night on Sinai.  He received tablets that were written by the finger of God.  When he went down among the Israelites, they were worshipping the golden calf.  He was angry and broke the stone tablets (Exodus 32:19).  It is believed by some scholars that those tablets contained the gospel and the higher law.  It was only after they proved they were not ready for the higher law that they received the lesser law, the Law of Moses. 

The Nephites will keep the Law of Moses until the death of Christ.  Even though they will keep the Mosaic Law, the only way they will be saved is through the atonement of Christ.  Nephi wrote, “And my soul delighteth in proving unto my people that save Christ should come all men must perish” (2 Nephi 11:6).

Hugh Nibley writes:

Eager as they are, the people must again be cautioned before the law itself is set before them, for though the law of Moses is adapted to their weaker natures, these people, like those taught by Moses, remain "a stiffnecked people" (Mosiah 3:14), and after all God did for them, "yet they hardened their hearts" (Mosiah 3:15).[1]

Abinadi would teach the Law of Moses to Noah and his priests.

29 And now I say unto you that it was expedient that there should be a law given to the children of Israel, yea, even a very strict law; for they were a stiffnecked people, quick to do iniquity, and slow to remember the Lord their God;

30 Therefore there was a law given them, yea, a law of performances and of ordinances, a law which they were to observe strictly from day to day, to keep them in remembrance of God and their duty towards him.

31 But behold, I say unto you, that all these things were types of things to come.

32 And now, did they understand the law?  I say unto you, Nay, they did not all understand the law; and this because of the hardness of their hearts; for they understood not that there could not any man be saved except it were through the redemption of God.

Mosiah 13:29-32

The sons of Mosiah taught their Lamanite converts the importance of the Law of Moses.

15 Yea, and they did keep the law of Moses; for it was expedient that they should keep the law of Moses as yet, for it was not all fulfilled.  But notwithstanding the law of Moses, they did look forward to the coming of Christ, considering that the law of Moses was a type of his coming, and believing that they must keep those outward -performances until the time that he should be revealed unto them.

16 Now they did not suppose that salvation came by the law of Moses; but the law of Moses did serve to strengthen their faith in Christ; and thus they did retain a hope through faith, unto eternal salvation, relying upon the spirit of prophecy, which spake of those things to come.

Alma 25:15-16

As we will see, the Law of Moses will become the foundation of the legal system.

[I]t is clear that the Nephites viewed the law of Moses as the foundation of their law and legal system. They understood that the purpose of the law was to foster obedience: "And for this intent we keep the law of Moses, it pointing our souls to [Christ]; and for this cause it is sanctified unto us for righteousness" (Jacob 4:5); "The Lord God saw that his people were a stiffnecked people, and he appointed unto them a law, even the law of Moses" (Mosiah 3:14).  Explicit statements by Nephi (2 Nephi 5:10), Jarom (Jarom 1:5), Alma (Alma 30:2–3), and others demonstrate beyond any doubt that for six centuries the Nephites saw themselves as strictly observing the judgments, statutes, commandments, and ordinances of God in all things according to the law of Moses until the coming of Christ.[2]

Earlier in his sermon, King Benjamin mentions that those who are ignorant of the law will be covered through the blood of Christ.  So it is with little children.  If little children could sin, they would not be saved.  He makes it very clear little children cannot save. Like with those who never know Christ or His commandments, “the blood of Christ atoneth for their sins.” 

Mormon would emphasize this in an epistle to Moroni₂.

8 Listen to the words of Christ, your Redeemer, your Lord and your God.  Behold, I came into the world not to call the righteous but sinners to repentance; the whole need no physician, but they that are sick; wherefore, little children are whole, for they are not capable of committing sin; wherefore the curse of Adam is taken from them in me, that it hath no power over them; and the law of circumcision is done away in me.

9 And after this manner did the Holy Ghost manifest the word of God unto me; wherefore, my beloved son, I know that it is solemn mockery before God, that ye should baptize little children.

Moroni 8:8-9

King Benjamin makes it clear how salvation is given.  “[T]here shall be no other name given nor any other way nor means whereby salvation can come … only in and through the name of Christ, the Lord Omnipotent.”  King Benjamin could have been referring to the writings of Nephi₁.  Towards the end of his record, Nephi₁ wrote, “And now, behold, my beloved brethren, this is the way; and there is none other way nor name given under heaven whereby man can be saved in the kingdom of God.  And now, behold, this is the doctrine of Christ, and the only and true doctrine of the Father, and of the Son, and of the Holy Ghost, which is one God, without end.  Amen” (2 Nephi 31:21). 

These two scriptures make the requirements of salvation very clear.  “Some people think that if Christ had not completed the Atonement, another person would have been brought in. That is not true.”^[3]

Robert Millett continues Todd Parker’s observation.  “Jesus Christ is also known as Father through the spiritual rebirth of mankind (see Born of God). As the foreordained Redeemer, he became the ‘author of eternal salvation unto all them that obey him’ (Heb. 5:9). He is the Savior. No person will come unto the Father except through him and by his name (John 14:6; Acts 4:12; Mosiah 3:17).”^[4] 

The essential role of Christ gives us insight into Lehi’s Tree of Life vision.

We recall that, early on in Nephi's vision (1 Nephi 11:26–33), the interpretation of the "rod of iron" was given as the ministry and atonement of Jesus Christ. Now we can more fully appreciate the symbolism involved in that interpretation. Even as the rod of iron is the only manner by which the multitudes can approach and obtain the fruit of the tree of life, so is the atonement of Jesus Christ the only way by which we can overcome the effects of the fall, be forgiven of our sins, and return to the presence of God (see Mosiah 3:17). (As we have seen, the strait and narrow path, and the rod of iron by which it runs, represent the atonement of Jesus Christ. In this context, it may be remembered that the Savior himself declared, "I am the way, the truth, and the life; no man cometh unto the Father but by me" (John 14:6).)[5]

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[1] Work We Must, but the Lunch Is Free, Hugh Nibley, Maxwell Institute, accessed July 25, 2014.

[2] The Legal Cases in the Book of Mormon – Queries and Prospects, Maxwell Institute, accessed July 25, 2014.

[3] Abinadi: The Message and the Martyr (Part 2), Todd Parker, Maxwell Institute, accessed July 25, 2014.

[4] Jesus Christ, Fatherhood and Sonship of, Robert Millett, Maxwell Institute, accessed July 25, 2014.

[5] Lehi's Dream of the Tree of Life: Springboard to Prophecy, Corbin T. Volluz, Maxwell Institute, accessed July 25, 2014.

Mosiah 3:8-13

8 And he shall be called Jesus Christ, the Son of God, the Father of heaven and earth, the Creator of all things from the beginning; and his mother shall be called Mary.

9 And lo, he cometh unto his own, that salvation might come unto the children of men even through faith on his name; and even after all this they shall consider him a man, and say that he hath a devil, and shall scourge him, and shall crucify him.

10 And he sha1l ^arise the third day from the dead; and behold, he standeth to judge the world; and behold, all these things are done that a righteous judgment might come upon the children of men.

11 For behold, and also his blood atoneth for the sins of those who have fallen by the transgression of Adam, who have died not knowing the will of God concerning them, or who have ignorantly sinned.

12 But wo, wo unto him who knoweth that he rebelleth against God!  For salvation cometh to none such except it be through repentance and faith on the Lord Jesus Christ.

13 And the Lord God hath sent his holy prophets among all the children of men, to declare these things to every kindred, nation, and tongue, that thereby whosoever should believe that Christ should come, the same might receive remission of their sins, and rejoice with exceedingly great joy, even as though he had already come among them.

Mosiah 3:8-13

After describing the Savior’s mission, King Benjamin tell the congregation he will be known as Jesus Christ, the Son of God.  He will be “the Father of Heaven and earth, the Creator of all things from the beginning.”  Samuel the Lamanite told the Nephites, “And also that ye might know of the coming of Jesus Christ, the Son of God, the Father of heaven and of earth, the Creator of all things from the beginning; and that ye might know of the signs of his coming, to the intent that ye might believe on his name” (Helaman 14:12).  Speaking to those who survived the calamities that occurred at Christ’s death, He spoke from Heaven, telling the people, “Behold, I am Jesus Christ the Son of God.  I created the heavens and the earth, and all things that in them are.  I was with the Father from the beginning.  I am in the Father, and the Father in me; and in me hath the Father glorified his name” (3 Nephi 9:15).

Benjamin also tells the congregation that his mother’s name will be Mary.

The Savior will come to the Jews, offering them salvation through faith on Him.  They will reject Him, claiming he is just a man who has a devil. During His ministry, when He cast out devils, some claimed, “But some of them said, He casteth out devils through Beelzebub the chief of the devils” (Luke 11:15).   They will scourge and crucify Him. 

After Christ is crucified, He will rise from the dead on the third day.  He will stand and judge the world, “that a righteous judgment might come upon the children of men.”

How will those who sin in ignorance be judged?   Even today, there are people in the world who never learn Christ’s teachings.  What about these people.  Benjamin addresses this.  Those who sin, “not knowing the will of God,” will be covered by the atonement.  “[H[is blood atoneth for those … who have died not knowing the will of God.” 

Jacob was the first person in the Book of Mormon to teach about this.  “For the atonement satisfieth the demands of his justice upon all those who have not the law given to them, that they are delivered from that awful monster, death and hell, and the devil, and the lake of fire and brimstone, which is endless torment; and they are restored to that God who gave them breath, which is the Holy One of Israel” (2 Nephi 9:26)

Jacob was the first Book of Mormon prophet to explicitly teach that "the atonement satisfieth the demands of his justice upon all those who have not the law given to them" (2 Nephi 9:26). This doctrine is not stated before or after in the Book of Mormon until King Benjamin states that Christ's "blood atoneth for the sins of those ... who have died not knowing the will of God concerning them" (Mosiah 3:11).²¹ Thus Benjamin echoes not only the sterner portions of Jacob's message but also those pertaining to the atonement's reach to those who know not the law.[1]

Alma₂, calling on the people of Ammonihah to repent, explained the Lamanites were better off than they were, because they don’t know the law, but the people of Ammonihah do.

15 Nevertheless I say unto you, that it shall be more tolerable for [the Lamanites] in the day of judgment than for you, if ye remain in your sins, yea, and even more tolerable for them in this life than for you, except ye repent.

16 For there are many promises which are extended to the Lamanites; for it is because of the traditions of their fathers that caused them to remain in their state of ignorance; therefore the Lord will be merciful unto them and prolong their existence in the land.

Alma 9:15-16

The person who knows the law and sins is rebelling against God.  Salvation only comes through faith in Christ and repenting of our sins.  Nephi₂ echoes these words when preaching to a Nephite crow.

24 And now, seeing ye know these things and cannot deny them except ye shall lie, therefore in this ye have sinned, for ye have rejected all these things, notwithstanding so many evidences which ye have received; yea, even ye have received all things, both things in heaven, and all things which are in the earth, as a witness that they are true.

25 But behold, ye have rejected the truth, and rebelled against your holy God; and even at this time, instead of laying up for yourselves treasures in heaven, where nothing doth corrupt, and where nothing can come which is unclean, ye are heaping up for yourselves wrath against the day of judgment.

Helaman 8:24-25

Benjamin spoke adamantly about the great seriousness of rebellious sin: "Wo unto him who knoweth that he rebelleth against God!" (Mosiah 3:12)... Benjamin's theology is accurately Israelite when he explains that "salvation cometh to none such" rebellious sinners (compare Numbers 15:30–31), except through the extraordinary redemptive powers of Christ (see Mosiah 3:12).[2]

The Lord has sent prophets to all people “to declare these things to every kindred, nation, and tongue” that whoever believes in Christ will receive a remission of their sins.  They will “rejoice with exceedingly great joy.” 

If to be filled with joy is the same as to be born again, it seems that the angel came from God to authorize Benjamin to proceed with the much-anticipated experience—the endowment of the Spirit and of the name. The angel says that the time has come that these people may literally be "filled with joy" and that "whosoever should believe that Christ should come, the same might receive remission of their sins, and rejoice with exceedingly great joy" (Mosiah 3:13).[3]

[T]he purpose of the Book of Mormon is to make all things present to us; it has been edited to delete anything not relevant to our condition. It makes no difference where or in which dispensation we live (Mosiah 3:13), all are tested equally. And now the Book of Mormon is holding the mirror up to our ugliness—no wonder we look the other way as it pleads with us, "[O], be more wise than we have been!" (Mormon 9:31).[4]

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[1] Jacob's Textual Legacy, John Hilton, Maxwell Institute, accessed July 23, 2014.

[2] King Benjamin's Speech in the Context of Ancient Israelite Festivals, Terrence Szink & John Welch, Maxwell Institute, accessed July 23, 2014.

[3] King Benjamin and the Mysteries of God, M. Catherine Thomas, Maxwell Institute, accessed July 23, 2014.

[4] The Book of Mormon: Forty Years After, Hugh W. Nibley, Maxwell Institute, accessed July 23, 2014.

Mosiah 3:5-7

5 For behold, the time cometh, and is not far distant, that with power, the Lord Omnipotent who reigneth, who was, and is from all eternity to all eternity, shall come down from heaven among the children of men, and shall dwell in a tabernacle of clay, and shall go forth amongst men, working mighty miracles, such as healing the sick, raising the dead, causing the lame to walk, the blind to receive their sight, and the deaf to hear, and curing all manner of diseases.

6 And he shall cast out devils, or the evil spirits which dwell in the hearts of the children of men.

7 And lo, he shall suffer temptations, and pain of body, hunger, thirst, and fatigue, even more than man can suffer, except it be unto death; for behold, blood cometh from every pore, so great shall be his anguish for the wickedness and the abominations of his people.

Mosiah 3:5-7

After explaining to the congregation he had been visited by an angel, King Benjamin begins to tell the people about the contents of his vision.

In the not too distance future, the Lord Omnipotent, “who was, and is from all eternity to all eternity,” will come down to earth and “dwell in a tabernacle of clay.”  In Revelation, we read John’s words:  “Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him.  Even so, Amen. I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty” (Revelation 1:7-8).  Nephi wrote, “And as I spake concerning the convincing of the Jews, that Jesus is the very Christ, it must needs be that the Gentiles be convinced also that Jesus is the Christ, the Eternal God” (2 Nephi 26:12).  After Ammon’s party found the people of Limhi, Limhi gathered the people together.  He told them, “And because he said unto them that Christ was the God, the Father of all things, and said that he should take upon him the image of man, and it should be the image after which man was created in the beginning; or in other words, he said that man was created after the image of God, and that God should come down among the children of men, and take upon him flesh and blood, and go forth upon the face of the earth” (Mosiah 7:27).

He will go out among the people and work miracles.  Paul called upon the people, “Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know” (Acts 2:22).  Nephi       

Examples of His miracles include healing the sick, raising the dead, healing the lame so they can walk, give sight to the blind, make the deaf hear, and curing diseases.  During his great vision, Nephi saw “the Lamb of God going forth among the children of men.  And I beheld multitudes of people who were sick, and who were afflicted with all manner of diseases, and with devils and unclean spirits; and the angel spake and showed all these things unto me.  And they were healed by the power of the Lamb of God; and the devils and the unclean spirits were cast out” (1 Nephi 11:31).

During His ministry we read about the numerous times Christ ministered to the people.  His works spread among the people. 

23 And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people [JST Matt. 4:22 ... which believed on his name.]

24 And his fame went throughout all Syria: and they brought unto him all sick people that were taken with divers diseases and torments, and those which were possessed with devils, and those which were lunatick, and those that had the palsy [GR paralysis]; and he healed them.

Matthew 4:23-24

The “Lord Omnipotent” will also cast out devils and evil spirits.  One example:

32 And at even, when the sun did set, they brought unto him all that were diseased, and them that were possessed with devils.

33 And all the city was gathered together at the door.

34 And he healed many that were sick of divers diseases, and cast out many devils; and suffered not the devils to speak, because they knew him.

Mark 1:32-34

Talking about evil spirits, M. Catherine Thomas wrote, “How important it is for us to know that the spirits who followed Satan in the great rebellion in Heaven got here before even Adam and Eve and are still here. What are they doing? They are influencing you and me. They dwell in the hearts of the children of men (see Mosiah 3:6). We are their victims until we learn to discern what is of God from what is not of God.”^[1] 

King Benjamin taught about the eternal nature of the mortal Christ.

[King Benjamin’s] words focus on the eternal nature of the mortal Christ. His mortal nature and ministry must be understood in terms of his eternal nature and ministry. His mortality was, however, neither adjunct nor ancillary to his eternal nature, but absolutely essential. Indeed, the focus of all the faith that came before and all the confirmation that came after centered on what he was and did in mortality. Conversely, at no point did his mortality either restrain or eclipse his eternity. He never ceased being God, the Eternal God, at any moment. Further, the whole thrust of his mortal ministry focused on eternity and on eternal lives. His actions and teachings were not calculated to bring women or men into the terrestrial or telestial glory but into everlasting life.[2]

The Lord’s mortal existence will not be simple.  In fact, it will be the opposite. He will experience temptations.  “Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil” (Matthew 4:1).  “For in that he himself hath suffered being tempted [GR tried, subjected to trial], he is able to [aid] them that are tempted” (Hebrews 2:18).  “Though he were a Son, yet learned he obedience by the things which he suffered” (Hebrews 5:8).

He will suffer pain, hunger, thirst, and fatigue, “even more than man can suffer.”  During Joseph Smith’s imprisonment in Liberty Jail, he suffered many indignities.  When he prayed to the Lord for an end to his trials, he received this response. 

5 If thou art called to pass through tribulation; if thou art in perils among false brethren; if thou art in perils among robbers; if thou art in perils by land or by sea;

6 If thou art accused with all manner of false accusations; if thine enemies fall upon thee; if they tear thee from the society of thy father and mother and brethren and sisters; and if with a drawn sword thine enemies tear thee from the bosom of thy wife, and of thine offspring, and thine elder son, although but six years of age, shall cling to thy garments, and shall say, My father, my father, why can't you stay with us?  O, my father, what are the men going to do with you?  and if then he shall be thrust from thee by the sword, and thou be dragged to prison, and thine enemies prowl around thee like wolves for the blood of the lamb;

7 And if thou shouldst be cast into the pit, or into the hands of murderers, and the sentence of death passed upon thee; if thou be cast into the deep; if the billowing surge conspire against thee; if fierce winds become thine enemy; if the heavens gather blackness, and all the elements combine to hedge up the way; and above all, if the very jaws of hell shall gape open the mouth wide after thee, know thou, my son, that all these things shall give thee experience, and shall be for thy good.

8 The Son of Man hath descended below them all.  Art thou greater than he?

D&C 122:5-8

In the end, He will suffer great anguish, so much so that he would sweat drops of blood.  “And being in an agony he prayed more earnestly: and [JST Luke 22:44 ... and he sweat as it were] great drops of blood falling down to the ground” (Luke 22:44).  This what Isaiah referred to in one of his Messianic prophesies.

4 Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.

5 But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.

Isaiah 53:4-5

All of this anguish and suffering will be because of “the wickedness and the abominations of his people.” 

Dennis Largey explains how Latter-Day Saints view the atonement. 

Luke recorded that the Master sweat great drops of blood in Gethsemane (see Luke 22:44). King Benjamin added that the anguish that caused our Lord to bleed from every pore was due to his suffering for the wickedness and abominations of his people (see Mosiah 3:7). With only the New Testament as a guide, the Christian world looks predominantly to the cross for the remission of sins. The Latter-day Saint, knowing the words of King Benjamin and having a further witness of the Savior's suffering recorded in the Doctrine and Covenants, believes the suffering began in the Garden of Gethsemane and was consummated on the cross (3 Nephi 27:13, 14).[3]

Elder Maxwell also commented on the Savior’s suffering.

The apogee of Benjamin's address is the atonement. Benjamin's foretelling of Jesus' ministry revealed that Christ would bleed at every pore, "so great shall be his anguish for the wickedness . . . of his people" (Mosiah 3:7). It was real blood, pore by pore, removing any reason to think of the precious liquid as only being symbolic sweat.[4]

Hugh Nibley explains the emphasis on the blood.

But why the emphasis on blood? Benjamin goes to the limit here. Answer: The blood makes it clear that (a) it is a real sacrifice and (b) it goes all the way … Benjamin tells us that the Lord would sweat blood from every pore, not from the physical brutality of the Roman soldiers, but because "so great shall be his anguish for the wickedness and abominations of his people" (Mosiah 3:7). There is a limit to physical suffering but not to spiritual. And this answers the final questions.[5]

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[1] Alma the Younger (Part 2) Man's Descent, M. Catherine Thomas, Maxwell Institute, accessed July 21, 2014.

[2] The Mortal Ministry of the Savior as Understood by the Book of Mormon Prophets, Richard Draper, Maxwell Institute, accessed July 21, 2014.

[3] The Book of Mormon, an Interpretive Guide to the New Testament, Dennis Largey, Maxwell Institute, accessed July 21, 2014.

[4] King Benjamin's Sermon: A Manual for Discipleship, Elder Neal A. Maxwell, Maxwell Institute, accessed July 21, 2014.

[5] Assembly and Atonement, Hugh Nibley, Maxwell Institute, accessed July 21, 2014.