Mosiah 2:33-36

z33 For behold, there is a wo pronounced upon him who listeth to obey that spirit; for if he listeth to obey him, and remaineth and dieth in his sins, the same drinketh damnation to his own soul; for he receiveth for his wages an everlasting punishment, having transgressed the law of God contrary to his own knowledge.

34 I say unto you, that there are not any among you, except it be your little children that have not been taught concerning these things, but what knoweth that ye are eternally indebted to your heavenly Father, to render to him all that you have and are; and also have been taught concerning the records which contain the prophecies which have been spoken by the holy prophets, even down to the time our father, Lehi, left Jerusalem;

35 And also, all that has been spoken by our fathers until now.  And behold, also, they spake that which was commanded them of the Lord; therefore, they are just and true.

36 And now, I say unto you, my brethren, that after ye have known and have been taught all these things, if ye should transgress and go contrary to that which has been spoken, that ye do withdraw yourselves from the Spirit of the Lord, that it may have no place in you to guide you in wisdom's paths that ye may be blessed, prospered, and preserved—

37 I say unto you, that the man that doeth this, the same cometh out in open rebellion against God; therefore he listeth to obey the evil spirit, and becometh an enemy to all righteousness; therefore, the Lord has no place in him, for he dwelleth not in unholy temples.

Mosiah 2:33-37

King Benjamin pronounced a “wo” on the sinner.  Those who listen to and obey the devil, King Benjamin taught, will die in their sin and their souls will be damned.  This will be the wages the sinner receives, an everlasting punishment.  Jacob taught the Nephites, “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).  This “wo” is similar to the “wo’s” Jacob gave the Nephites (2 Nephi 9:38).

The consequences of sin are an ongoing topic in the Book of Mormon.  Szink and Welch observe:

In much the same way, Benjamin expressed concerns regarding sin and the need for atonement. He explained that the atoning power of the blood of Christ covers inadvertent sins and sinners: "those who have died not knowing the will of God concerning them, or who have ignorantly sinned" (Mosiah 3:11),¹⁰⁰ while he who sins "contrary to his own knowledge" (Mosiah 2:33) receives the harshest condemnation (see Mosiah 2:38–40).[1]

King Benjamin ensures the people understand they are responsible for their sins.

In shifting to the people the responsibility for their own spiritual destiny before God, Benjamin used traditional Israelite theology to his political advantage. For many years, the law of Moses had placed personal responsibility on the shoulders of each individual … Thus, it was not particularly innovative when Benjamin placed an individual “wo” on each person who was inclined to obey the evil spirit, for “the same drinketh damnation to his own soul” (Mosiah 2:33). Nor was it new when he said that “none shall be found blameless” (Mosiah 3:21) after each person in every nation had been warned and taught of the Lord.[2]

Those on the left hand of God “God at judgment are exposed to justice after bringing forth evil works during probation and having been called by some name other than that of Christ … These shrink from the presence of God into a state of damnation and endless torment or lake of fire and brimstone. This is required by justice (see Mosiah 2:33, 38; 3:25–26) and is identical to the second death and hell described by Alma and Jacob.^[3]

The gospel topics Benjamin is discussing has been taught to his people, with the exception of the little children.  We are all “eternally indebted” to God.  What has been taught has been found in the records that have been kept and handed down from the time Lehi’s party left Jerusalem.

Concerning the records, Alma₂ would tell the Zoramites, “And Alma said unto them: Behold, ye have said that ye could not worship your God because ye are cast out of your synagogues.  But behold, I say unto you, if ye suppose that ye cannot worship God, ye do greatly err, and ye ought to search the scriptures; if ye suppose that they have taught you this, ye do not understand them” (Alma 33:2).

One of the important messages in his words is the importance of consecration.  Elder Maxwell wrote:

Benjamin is such a great example of consecration. He did things with the "faculty of his whole soul" (Words of Mormon 1:18). Such is the very "heart, might, mind, and strength" required in connection with keeping the first great commandment (D&C 59:5; Matthew 22:37). No wonder consecrated Benjamin urged us to be sufficiently consecrated to give all that we "have and are" (Mosiah 2:34). How appropriate that his sermon was given near a temple … The spirit of consecration pervades the lines of King Benjamin's speech as he urges followers, for instance, "to render to [God] all that you have and are" (Mosiah 2:34), thus touching a raw and reminding nerve in each of us insofar as we hold back some of ourselves.[4]

The words in the records were written by commandment of the Lord; “therefore, they are just and true.”  This is similar to the words Paul wrote to the Romans, “Wherefore the law is holy, and the commandment holy, and just, and good” (Romans 7:12).

John Welch explains how Benjamin’s words as well as the words of Abinadi come from the records. 

Independent but similar use by Benjamin and Abinadi of the ideas of rebelling against God (see Mosiah 2:37; 15:26; compare 1 Samuel 12:13–15; Isaiah 1:20), of dying in one's sins (see Mosiah 2:33; 15:26), and of being an enemy to God (see Mosiah 2:37–38; 3:19; 16:5) show that both of these prophets drew faithfully on "all that has been spoken by our fathers until now" (Mosiah 2:35; see 15:11).[5]

The people have been given the law and commandments of the Lord.  Should they sin against the law that had been spoken, they “withdraw [themselves] from the Spirit of the Lord.”  King Benjamin emphasizes it is their actions that removes them from the Spirit, the Spirit does not withdraw. 

They will have no guide “in wisdom’s paths that ye may be blessed, prospered, and preserved.” 

Elder Maxwell wrote:

Benjamin, who twice pointedly mentions his "clear conscience" (Mosiah 2:15, 17), did not do so to be legalistic, but instead, he wanted to do everything he could to keep his people "in wisdom's paths" (Mosiah 2:36). But the wisdom's path he cited is sharply distinguished from the "world and the wisdom thereof" (I Nephi 11:35). Benjamin knew that without revelations, prophets, and sacred records, mankind must settle for "preach[ing] up . . . their own wisdom" (2 Nephi 26:20), which is not much of an offering, brothers and sisters. Only the Holy Ghost can keep us on the strait and narrow path, which is wisdom's path (see Mosiah 2:36).[6]

---

[1] King Benjamin's Speech in the Context of Ancient Israelite Festivals, Terrence L. Szink & John W. Welch, Maxwell Institute, accessed July 15, 2014.

[2] Democratizing Forces in King Benjamin's Speech, John W. Welch, Maxwell Institute, accessed July 15, 2014.

[3] The Way of Life and the Way of Death in the Book of Mormon, Mack C. Stirling, Maxwell Institute, accessed July 15, 2014.

[4] King Benjamin's Sermon: A Manual for Discipleship, Elder Neal A. Maxwell, Maxwell Institute, accessed July 15, 2014.

[5] Benjamin, the Man: His Place in Nephite History, John W. Welch, Maxwell Institute, accessed July 15, 2014.

[6] King Benjamin's Sermon: A Manual for Discipleship, Elder Neal A. Maxwell, Maxwell Institute, accessed July 15, 2014.