Tuesday, February 27, 2018

Mosiah 5:1-6


Chapter 5

The saints become the sons and daughters of Christ through faith—They are then called by the name of Christ—King Benjamin exhorts them to be steadfast and immovable in good works. About 124 B.C.

1 AND now, it came to pass that when king Benjamin had thus spoken to his people, he sent among them, desiring to know of his people if they believed the words which he had spoken unto them.
2 And they all cried with one voice, saying: Yea, we believe all the words which thou hast spoken unto us; and also, we know of their surety and truth, because of the Spirit of the Lord Omnipotent, which has wrought a mighty change in us, or in our hearts, that we have no more disposition to do evil, but to do good continually.
3 And we, ourselves, also, through the infinite goodness of God, and the manifestations of his Spirit, have great views of that which is to come; and were it expedient, we could prophesy of all things.
4 And it is the faith which we have had on the things which our king has spoken unto us that has brought us to this great knowledge, whereby we do rejoice with such exceedingly great joy.
5 And we are willing to enter into a covenant with our God to do his will, and to be obedient to his commandments in all things that he shall command us, all the remainder of our days, that we may not bring upon ourselves a never–ending torment, as has been spoken by the angel, that we may not drink out of the cup of the wrath of God.
Mosiah 5:1-5

King Benjamin ends his words.  He now wanted to know if the people believed in his words.  He sent messengers out to learn if they believed or not.  “So concerned was Benjamin with his major sermon that he sent among the people to see if they really believed in his words (see Mosiah 5:1). Benjamin was much more concerned over connecting with his spiritual constituency than with his political constituency. He was continually concerned about communicating.”[1]

In response to Benjamin’s inquiry, the people “cried with one voice,” professing their acceptance of his words.  The Spirit of the Lord has confirmed the truth of his words.  There has been “a mighty chance in us, or in our hearts.”  They no longer had the desire to do evil.  King Lamoni’s court experienced the same desires in their miraculous conversion.  “And it came to pass that when Ammon arose he also administered unto them, and also did all the servants of Lamoni; and they did all declare unto the people the selfsame thing—that their hearts had been changed; that they had no more desire to do evil” (Alma 19:33).

Alma2 would ask the people of Zarahemla a similar question.  “And now behold, I ask of you, my brethren of the church, have ye spiritually been born of God?  Have ye received his image in your countenances?  Have ye experienced this mighty change in your hearts” (Alma 5:14).

In his confrontation with Zeezrom, Alma2 taught him, “Now they, after being sanctified by the Holy Ghost, having their garments made white, being pure and spotless before God, could not look upon sin save it were with abhorrence; and there were many, exceedingly great many, who were made pure and entered into the rest of the Lord their God” (Alma 13:12).

Noel Reynolds explains:

“If we truly have this Spirit of Christ in our lives, if the Holy Ghost comes to us and blesses us in this way, we become charitable towards others. It is a sign that people have that true Spirit in their lived, guiding them. Their hearts have been changed, again to use King Benjamin’s language from Mosiah 5:2, 7, and from Alma 19:33.”[2]

John Welch further observes:

“Benjamin was a man of action who voiced his aims in words of historic simplicity. He stirred his people to repentance and induced ‘a mighty change’ in them, so that they had ‘no more disposition to do evil, but to do good continually’ (Mosiah 5:2). From a literary standpoint, Benjamin was able to accomplish this largely by presenting crucial issues in terms of stark contrasts that exposed two clear extremes.”[3]

“When pondering ‘the life of the soul,’ it helps to strive for our own full conversion whereas the gospel seed first falls on ‘good ground’ - which is defined by Jesus as those with an ‘honest and good heart’ (Luke 8:15). Sequentially, such an individual ‘heareth the word’ with ‘joy,’ ‘understandeth it,’ ‘beareth fruit,’ and ‘endureth,’ and finally learns what it is to ‘hunger and thirst after righteousness’ (Matt. 13:20, 23; Joseph Smith Translation, Matt. 13:21; Matt. 5:6). It is ‘a mighty change’ (Mosiah 5:2). Conversion basically represents the transformation from the ‘natural man’ to becoming the ‘man of Christ’ (Mosiah 3:19; Hel. 3:29; see also 2 Cor. 5:17). It is a labor which takes more than an afternoon. The outcomes of this ongoing process include having ‘no more disposition to do evil, but to do good continually’ (Mosiah 5:2). No wonder, therefore, this process enables those so converted to ‘strengthen [their] brethren’ (Luke 22:32) and so lift others by being ‘ready always to give an answer to every man that asketh you a reason of the hope that is in you’ (1 Pet. 3:15). Such righteous individuals perform another vital but quiet service to mankind: they become part of the critical mass which can evoke God’s much-needed blessings on all humanity.”[4]

They continued proclaiming through the Spirit, and were it beneficial, they could prophesy of all things.  Hugh Nibley explains what this means.

“Here the people receive their individual revelations. Prophesy means both to foretell and speak out, but here there is a contrary-to-fact or future-less-vivid condition: the individual is expected to receive and follow the promptings of the Spirit for himself, but not to introduce his personal revelations into public discussion. It is ‘expedient’ for all to receive ‘great views’ by revelation, but not expedient, unless so commanded, to teach them publicly.”[5]

Through faith, the people rejoiced in their knowledge.  M. Catherine Thomas expands on these thoughts.

“It was not just the news that the Savior would minister on the earth in the near future that filled them with joy—because they already knew all the prophecies of the holy prophets with respect to the Savior’s ministry—but that the atonement was about to become very personal to them. Their faith in the Lord was about to become knowledge (see Mosiah 5:4). This joy announced by the angel was not to be just a momentary experience. If they were diligent unto prayer (see Moroni 8:26) and obedient to other instructions their king would give them, they would be changed forever, could retain this perfect love and joy in their hearts, and would even ‘grow in the knowledge of the glory of [God]’ (Mosiah 4:12). We might infer then that these two parties—the king and the people—had been praying and preparing for the time when the whole community, in the ancient tradition, might be redeemed and born again.”[6]

The people agreed they would enter into a covenant with God, to obey his commandments for the rest of their days.  Entering into a covenant like this is similar to what Israel did after hearing the preaching of Azariah.

“And they entered into a covenant to seek the LORD God of their fathers with all their heart and with all their soul;
“That whosoever would not seek the LORD God of Israel should be put to death, whether small or great, whether man or woman.
“And they sware unto the LORD with a loud voice, and with shouting, and with trumpets, and with cornets [HEB shofarim; horns].
“And all Judah rejoiced at the oath: for they had sworn with all their heart, and sought him with their whole desire; and he was found of them: and the LORD gave them rest round about” (2 Chronicles 15:12-15).

“People entering or renewing their covenant with God must do so willingly, voluntarily, eagerly, and resolutely. The people of Benjamin expressed their willingness to enter into a covenant. They covenanted to do whatever God might command them all the rest of their lives. In terms that were rigorous and broad, the people entered into a covenant promising ‘to do his will’ (Mosiah 5:5). Moreover, they promised to keep whatever commandments he might ever give them, now or in the future, all the days of their lives.”[7]

Traditionally, only the king would enter into these covenants.

“In traditional Israelite coronations only the king entered into the covenant with God and thereby became his son (see Psalm 2:7). In Benjamin’s kingdom, however, every person was allowed to enter into a covenant in connection with Mosiah’s coronation (see Mosiah 5:1–5), and thereby they all became God’s ‘sons, and his daughters’ (Mosiah 5:7).”[8]
 
They do this so they will not suffer the torments in hell and “not drink out of the cup of the wrath of God.” 

“Every just and righteous person must recognize that Benjamin was a great man and that his oration, judged by religious standards, was a noble achievement. Was the oration successful? Did it change the people in any way? Even the king was anxious to know, and he sent among them to find out. They universally cried out their belief in the words which he had spoken (see Mosiah 5:1-5). Not only did they believe, but they consented to enter into a covenant with Christ to keep his commandments and become his spiritual sons and daughters.”[9]

“[N]ow, these are the words which king Benjamin desired of them” (Mosiah 5:6).

[1] King Benjamin’s Sermon: A Manual for Discipleship, Elder Neal A. Maxwell, Maxwell Institute.
[2] Nephi’s Teachings (part 2), Noel Reynolds, Maxwell Institute.
[3] Benjamin’s Speech: A Masterful Oration, John W. Welch, Maxwell Institute.
[4] Care for the Life of the Soul, Elder Neal A. Maxwell, April 2003 General Conference.
[5] Assembly and Atonement – Public and Private, Hugh Nibley, Maxwell Institute.
[6] Benjamin and the Mysteries of God, M. Catherine Thomas, Maxwell Institute.
[8] Benjamin’s Speech: A Masterful Oration, John W. Welch, Maxwell Institute.

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Sunday, February 25, 2018

Mosiah 4:24-30


24 And again, I say unto the poor, ye who have not and yet have sufficient, that ye remain from day to day; I mean all you who deny the beggar, because ye have not; I would that ye say in your hearts that: I give not because I have not, but if I had I would give.
25 And now, if ye say this in your hearts ye remain guiltless, otherwise ye are condemned; and your condemnation is just for ye covet that which ye have not received.
26 And now, for the sake of these things which I have spoken unto you—that is, for the sake of retaining a remission of your sins from day to day, that ye may walk guiltless before God—I would that ye should impart of your substance to the poor, every man according to that which he hath, such as feeding the hungry, clothing the naked, visiting the sick and administering to their relief, both spiritually and temporally, according to their wants.
27 And see that all these things are done in wisdom and order; for it is not requisite that a man should run faster than he has strength.  And again, it is expedient that he should be diligent, that thereby he might win the prize; therefore, all things must be done in order.
28 And I would that ye should remember, that whosoever among you borroweth of his neighbor should return the thing that he borroweth, according as he doth agree, or else thou shalt commit sin; and perhaps thou shalt cause thy neighbor to commit sin also.
29 And finally, I cannot tell you all the things whereby ye may commit sin; for there are divers ways and means, even so many that I cannot number them.
30 But this much I can tell you, that if ye do not watch yourselves, and your thoughts, and your words, and your deeds, and observe the commandments of God, and continue in the faith of what ye have heard concerning the coming of our Lord, even unto the end of your lives, ye must perish.  And now, O man, remember, and perish not.
Mosiah 4:24-30

Those who have the resources have been commanded to share what they have with the poor.  But, what about the poor?  What should they do? 

First, they should do all they are capable of doing.  “Every man shall give as he is able, according to the blessing of the LORD thy God which he hath given thee” (Deuteronomy 16:17).  The amount is not important; what it represents is what matters.  The story of the widow’s mite demonstrates what Benjamin was saying.  “For all they did cast in of their abundance; but she of her want did cast in all that she had, even all her living” (Mark 12:44).  The rich gave much; the widow gave little.  Though she were poor, she did what she could. This is all Benjamin asks.  Do what you can.

In verse 24 we have an example of chiastic contrast (using an opposing statement or phrase in close proximity to the original idea). 

A I give not 
B because I have not,
B but if I had
A I would give.[1]

If you are poor, you should desire to do what you can.  “I give not because I have not, but if I had I would give.”  If the poor have this attitude they will not be condemned by the Lord.  If the poor covet what the rich have, they will stand in condemnation before the Lord. “Wo unto you poor men, whose hearts are not broken, whose spirits are not contrite, and whose bellies are not satisfied, and whose hands are not stayed from laying hold upon other men’s goods, whose eyes are full of greediness, and who will not labor with your own hands” (D&C 56:17).

“Once we are convinced that we have an obligation to give, we must learn that to render service in the proper spirit is of first importance. Mormon, speaking to those who give for the wrong reasons, said, ‘For if he offereth a gift, or prayeth unto God, except he shall do it with real intent it profiteth him nothing.’”[2]

“One of the many problems with coveting is that it fundamentally denies that all things belong to God. Just as the giver must accept God’s ultimate ownership in order to share his wealth properly with the poor, the poor must receive it in the same spirit, recognizing the same dependence of all people on God.”[3]

Benjamin has given them these commandments to obtain a remission of their sins.  “Much emphasis is given by King Benjamin to retaining a remission of our sins (see Mosiah 4:26). We don’t ponder that concept very much in the Church. We ought to think of it a lot more.”[4]  Help the poor, “every man according to that which he hath.” 

“To be called to serve is a call to come to love the Master we serve. It is a call to have our natures changed. To keep the blessing of that change in our hearts will require determination, effort, and faith. King Benjamin taught at least some of what that will require. He said that to retain a remission of our sins from day to day we must feed the hungry, clothe the naked, visit the sick, and help people spiritually and temporally.”[5]

This takes us back to the words of Jacob.

“Think of your brethren like unto yourselves, and be familiar with all and free with your substance, that they may be rich like unto you.
“But before ye seek for riches, seek ye for the kingdom of God.
“And after ye have obtained a hope in Christ ye shall obtain riches, if ye seek them; and ye will seek them for the intent to ado good—to clothe the naked, and to feed the hungry, and to liberate the captive, and administer relief to the sick and the afflicted” (Jacob 2:17-19).
 
As we will see, King Limhi had a problem with the poor.  Many of his men had died in battle.  “Now there was a great number of women, more than there was of men; therefore king Limhi commanded that every man should impart to the support of the widows and their children, that they might not perish with hunger; and this they did because of the greatness of their number that had been slain” (Mosiah 21:17).  The Lord told Zechariah, “And oppress not the widow, nor the fatherless, the stranger, nor the poor; and let none of you imagine evil against his brother in your heart” (Zechariah 7:10).  At the beginning of the book of Alma, we read, “And they did impart of their substance, every man according to that which he had, to the poor, and the needy, and the sick, and the afflicted; and they did not wear costly apparel, yet they were neat and comely” (Alma 1:27).

We are to “[feed] the hungry, [clothe] the naked, [visit] the sick, administering to their relief both spiritually and temporally.”  We read where, at the beginning of Alma, the people took care of the poor.  About three years later, it had changed.

“Yea, he saw great inequality among the people, some lifting themselves up with their pride, despising others, turning their backs upon the needy and the naked and those who were hungry, and those who were athirst, and those who were sick and afflicted.
“Now this was a great cause for lamentations among the people, while others were abasing themselves, succoring those who stood in need of their succor, such as imparting their substance to the poor and the needy, feeding the hungry, and suffering all manner of afflictions, for Christ’s sake, who should come according to the spirit of prophecy” (Alma 4:12-13).

“In giving, the poor may keep what is sufficient for their needs, and food, clothing, and shelter covers it (Mosiah 4:26), for the rule is summed up simply, that every man ‘should impart of [his] substance to the poor, every man according to that which he hath’-which is also the wording of Deuteronomy, for all have a right to food, clothing, shelter and medical care, ‘both according to their wants’(Mosiah 4:26; 18:29).”[6]

Benjamin counsels us to “see that all these things are done in wisdom … it is no requisite that a man should run faster than he has strength.”  All too often, people jump in to a project and try to do it all at once.  We need to use wisdom when the apply gospel teachings.  You don’t have to be perfect in a day.

In Ecclesiastes we read, “I returned, and saw under the sun, that the race is not to the swift, nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of understanding, nor yet favour to men of skill; but time and chance happeneth to them all” (Ecclesiastes 9:11).  The Lord told Joseph Smith, “Do not run faster or labor more than you have strength and means provided to enable you to translate; but be diligent unto the end” (D&C 10:4).

“There may be times when we may feel overwhelmed, hurt, or on the edge of discouragement as we are trying so hard to be perfect members of the Church. Be assured, there is balm in Gilead. Let us listen to the prophets of our days as they help us to focus on the things that are central to the Creator’s plan for the eternal destiny of His children. The Lord knows us, He loves us, He wants us to succeed, and He encourages us by saying: ‘And see that all … things are done in wisdom and order; for it is not requisite that [men or women] should run faster than [they have] strength. … [But] it is expedient that [they] should be diligent’ (Mosiah 4:27).”[7]

“A specific incident with [Mosiah 4:27] happened just a very little while ago. I was preparing to compete in a big speech tournament and was facing college entrance exams. I’d just been called to serve on our seminary council and was worried about responsibilities there. I also have one brother and six sisters whom I really care about, and I wanted to spend time with them. I read through that scripture and others like it which said that all I needed to do was to set a pace for myself and keep up with it. I felt that my Father in Heaven had answered my prayers in that scripture.”[8]

We should never use King Benjamin’s words to justify us if we aren’t doing our responsibilities.  In our callings, in our families, in our places of employment, we need to fulfill all responsibilities.  This doesn’t excuse us from fulfilling our duties.  We are to fulfill our duties, using wisdom as we do.

Return what you borrow.  “It is interesting to note in passing that, as if to show that there is no higher or lower duty for the just in the eyes of God, Benjamin concludes his description of the just life with an admonition to return whatever we borrow (see Mosiah 4:28).”[9]  If you fail to return what you borrow, you have committed a sin.

“Under Israelite law, failure to return that which a person has borrowed was the equivalent of theft. See Jackson, Theft in Early Jewish Law, 1972, 17–18, 91. Jewish law placed no significance on the fact that the person had received the possession of property lawfully … It was also important for a person under ancient law to return exactly what he had borrowed; otherwise a dispute could ensue over whether the value of the returned object was equal to the value of the borrowed object.”[10]

Benjamin shares some discouraging words with us.  “I cannot tell you all thing things whereby ye may commit sin.”  “Instead of telling them what they should not do, he has told them what they absolutely must do, the minimum if they would expect God’s blessings.”[11] While there is only one path to return to our Lord, there a many paths that lead us to sin. 

We will be judged by our thoughts, words, and deeds.  We must watch what we do. “Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes have seen, and lest they depart from thy heart all the days of thy life: but teach them thy sons, and thy sons’ sons” (Deuteronomy 4:9).  When Alma2 confronted Zeezrom, he told him, “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” (Alma 12:14).

The Savior taught that even thinking about sin is sinful.  “Ye have heard that it was said by them of old time, Thou shalt not commit adultery: But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart” (Matthew 5:27-28).  He further taught, “But those things which proceed out of the mouth come forth from the heart; and they defile the man.  For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies [GR slanderous statements]: These are the things which defile a man: but to eat with unwashen hands defileth not a man” (Matthew 15:18-20).

“[A] Church News editorial in 1985 cited Mosiah 4:29–30 and added, ‘This counsel is so timely in today’s world as we struggle with the proliferation of pornography, obscenity, and indecency. These growing evils bombard us on every hand. At times it seems almost impossible to escape them because they appear to be everywhere … Individually, we must remember the admonition of King Benjamin and watch ourselves, our thoughts, our words, and our deeds. If we keep the commandments and continue in the faith we will have power over the evils of pornography. Otherwise, we may succumb to its enticements and ultimately perish.’”[12]

We must keep the commandments and continue in faith.  King Benjamin has given us all we need to defeat sin and return to our Father in Heaven.



[2] Living Welfare Principles, President Marion G. Romney, October 1981 General Conference.
[4] King Benjamin’s Sermon: A Manual for Discipleship, Elder Neal A. Maxwell, Maxwell Institute.
[5] As a Child, President Henry B. Eyring, April 2006 General Conference
[6] Work We Must, but the Lunch Is Free, Hugh Nibley, Maxwell Institute.
[7] The Global Church Blessed by the Voice of the Prophets, Elder Dieter F. Uchtdorf, October 2002 General Conference.
[8] The Holy Scriptures: Letters from Home, Sister Ardeth G. Kapp, October 1985 General Conference.
[9] Romans 1, Verses 16–17, Maxwell Institute.
[11] Work We Must, but the Lunch Is Free, Hugh Nibley, Maxwell Institute.
[12] The Use of King Benjamin’s Address by Latter-day Saints, Bruce A. Van Orden, Maxwell Institute.

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Matthew 4:12-25


After facing and defeating Satan, Jesus learned John the Baptist was in prison. He left for Galilee.

He came to Capernaum, where he dwelt. Matthew tells us Capernaum “which is upon the sea coast, in the borders of Zabulon and Nephthalim” (Matthew 4:13). Matthew tells us this fulfilled a prophecy by Isaiah.

“Nevertheless the dimness shall not be such as was in her vexation, when[1] at the first he lightly afflicted the land of Zebulun and the land of Naphtali, and afterward did more grievously afflict her by the way of the sea, beyond Jordan, in Galilee of the nations.
“The people that walked in darkness[2] have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined” (Isaiah 9:1-2).

He begins His ministry, preaching to the people, telling them to “Repent: for the kingdom of heaven is at hand [GR has come]” (Matthew 4:17).

“The doctrine of repentance is much broader than a dictionary’s definition. When Jesus said ‘repent,’ His disciples recorded that command in the Greek language with the verb metanoeo. This powerful word has great significance. In this word, the prefix meta means ‘change.’ The suffix relates to four important Greek terms: nous, meaning ‘the mind’; gnosis, meaning ‘knowledge’; pneuma, meaning ‘spirit’; and pnoe, meaning ‘breath.’

“Thus, when Jesus said ‘repent,’ He asked us to change – to change our mind, knowledge, and spirit – even our breath. A prophet explained that such a change in one’s breath is to breathe with grateful acknowledgment of Him who grants each breath.” (emphasis in original)[3]

As He was walking by the Sea of Galilee, he saw two fishermen, Simon Peter and Andrew, his brother. He called to them, telling them to follow Him, he would make them fisher of men.[4]

There was no hesitation. “[T]hey straightway left their nets, and followed him” (Matthew 4:20). “We have the opportunity to act straightway, immediately, and decisively, just as Peter and Andrew did: ‘they forsook their nets, and followed him. We too are called upon to leave our nets, to reject worldly habits, customs, and traditions.”[5]

After calling Peter and Andrew, he saw the brothers James, son of Zebedee, and John. They were mending nets when He called them to follow Him. Like Peter and James, “they immediately left the ship and their father, and followed him” (Matthew 4:22).

“The spirit of our Lord’s invitation to the young truth seekers, Andrew and John, is manifest in a similar privilege extended to all. The man who would know Christ must come to Him, to see and hear, to feel and know. Missionaries may carry the good tidings, the message of the gospel, but the response must be an individual one. Are you in doubt as to what that message means today? Then come and see for yourself. Would you know where Christ is to be found? Come and see.”[6]

After calling His first four apostles, Jesus preached in all around Galilee, preaching “the gospel of the kingdom.” He taught in their synagogues, preaching the gospel of the kingdom. He also healed “all manner of sickness and all manner of disease among the people” (Matthew 4:23).[7]

Matthew tells us “his fame went throughout all Syria” (Matthew 4:24). People brought their sick, those who were possessed by devils, all other ailments. They were all healed by Him.

A multitude began to follow Him. They came from Galilee, Decapolis, Jerusalem, Judea, and beyond Jordan.

[1] Rabbinical commentators relate this to the attacks by Assyria under Tiglath-pileser and Sargon Ⅱ.
[2] The “dimness” and “darkness” were apostasy and captivity (Isa. 8:20–22); the “great light” is Christ The “dimness” and “darkness” were apostasy and captivity (Isa. 8:20–22); the “great light” is Christ.
[3] Repentance and Conversion, President Russell M. Nelson, April 2007 General Conference.
[4] “And he saith unto them, I am he of whom it is written by the prophets; follow me, and I will make you fishers of men” (JST Matthew 4:18).
[5] Being a More Christian Christian, Elder Robert D. Hales, October 2012 General Conference.
[6] Jesus the Christ, Elder James E. Talmage, Chapter 11.
[7] “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 which believed on his name.” (JST Matthew 4:22).

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Thursday, February 22, 2018

Mosiah 4:19-23


19 For behold, are we not all beggars?  Do we not all depend upon the same Being, even God, for all the substance which we have, for both food and raiment, and for gold, and for silver, and for all the riches which we have of every kind?
20 And behold, even at this time, ye have been calling on his name, and begging for a remission of your sins.  And has he suffered that ye have begged in vain?  Nay; he has poured out his Spirit upon you, and has caused that your hearts should be filled with joy, and has caused that your mouths should be stopped that ye could not find utterance, so exceedingly great was your joy.
21 And now, if God, who has created you, on whom you are dependent for your lives and for all that ye have and are, doth grant unto you whatsoever ye ask that is right, in faith, believing that ye shall receive, O then, how ye ought to impart of the substance that ye have one to another.
22 And if ye judge the man who putteth up his petition to you for your substance that he perish not, and condemn him, how much more just will be your condemnation for withholding your substance, which doth not belong to you but to God, to whom also your life belongeth; and yet ye put up no petition, nor repent of the thing which thou hast done.
23 I say unto you, wo be unto that man, for his substance shall perish with him; and now, I say these things unto those who are rich as pertaining to the things of this world.
Mosiah 4:19-23

Benjamin makes it clear we have responsibilities to the poor.  Failing to meet them is a sin.  Why would he place such emphasis on assisting the poor?  “For behold, are we not all beggars?  Do we not all depend upon …God?”  We are all “poor” in some manner.  There is only one who can give us our needs, and that is God.

“Benjamin is so poignant in his sharp, one-liner inquiry, ‘For behold, are we not all beggars?’ (Mosiah 4:19). In stressing our continuing dependence on God for all the necessities of life, Benjamin moves quickly to note our spiritual dependence—especially our dependence upon the atonement, by means of which alone can we have a remission of our sin (see Mosiah 4:19-20).”[1]

For what do we depend on God?  We depend on him for food, clothing, gold, silver, and all that we have. 

“King Benjamin also reveals the only way to maintain change, to retain ‘a remission of your sins from day to day’ (Mosiah 4:26). The key is humility, the abdication of imitative desire through recognizing that we are ‘all beggars’ (Mosiah 4:19). Just as God does not reject us for our sins, does not refuse to love us or to extend his healing grace and continual blessings because we sin, so we must respond to those who beg help from us though they do not ‘deserve’ it.”[2]

When we call upon the Lord, “begging for a remission of [our] sins,” do we do this in vain?  No.  He pours out his Spirit upon us.  We are filled with joy and let all know.  Paul wrote to the Romans:

“THEREFORE thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.
“But we are sure [GR know] that the judgment of God is according to truth against them which commit such things.
“And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?
“Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance” (Romans 2:1-4).

Since we are dependent on the Lord, will He not grant whatever ask of Him.  Yes, He will; however, there is a qualification. “Consider, for example, how many sincerely believe that if they simply ask for something in prayer, God will grant it, especially if they ask with at least a modicum of faith. King Benjamin counseled us, however, that while we are to pray in faith, it should be for ‘that [which] is right’” (Mosiah 4:21).[3]

So, since the Lord will impart things unto us, Benjamin asks, “O then, how ye ought to impart of the substance that ye have one to another?”  When interpreting the king’s dream, Daniel advised, “Wherefore, O king, let my counsel be acceptable unto thee, and break off thy sins by righteousness, and thine iniquities by shewing mercy to the poor; if it may be a lengthening of thy tranquility [OR so that your prosperity may be long].”  (Daniel 4:27)

“Since we are utterly and totally dependent on the Lord, Benjamin urges us to be especially sensitive to others and to impart to them. In the spiritual domain, those who are rich spiritually have a duty to impart and to nurture those who are weak. While Benjamin stressed imparting of material and physical substance to the poor, he would doubtless agree with Isaiah about the need to clothe others as well in ‘the garment of praise’ (Isaiah 61:3). Those who have enough bread may shiver for recognition and yearn for the succor of deserved commendation.”[4]

Giving the people the responsibility for taking care of the poor was a change from the traditional responsibilities of a king.

“In ancient Israel, it was typically the obligation of the king to care for the poor. Kings of Babylon boasted that they were guardians over the poor, the widows, and the orphans. Similarly, in ancient Israel, a king was recognized as a just ruler if he afforded or provided social justice for all. With Benjamin’s speech, the obligation to assure social justice in his kingdom was placed upon all people, both the rich and the poor (see Mosiah 4:21–30). The demanding obligations of helping those in need of help, giving of one’s substance to those who stand in need, and not turning the beggar out to perish (see Mosiah 4:16) were shouldered by all the people, who in effect were asked to assume a burden normally considered to be a preeminently royal obligation.”[5]

He repeats his command that we are not to judge the poor.  “Judge not according to the appearance, but judge righteous judgment” (John 7:24).  If we do, we will be under commendation.  Why?  Nothing belongs to us; all we have belongs to God, including our life.  “But whoso hath this world's good, and seeth his brother have need, and shutteth [GR is hardhearted, void of compassion] up his bowels of compassion from him, how dwelleth the love of God in him?” (1 John 3:17)

Hugh Nibley warns, “Wo unto us if we judge a man for his improvidence, however real it might be (Mosiah 4:22), or withhold our substance from those who have brought poverty on themselves (Mosiah 4:17). The man who argues that he has a right to more of this world's goods than another because he has worked harder ‘hath great cause to repent’ (Mosiah 4:17-18).”[6]

This all comes down to the fact that if we turn away from the poor and needy, God will no longer hear our petitions.

To the person who ignores the poor, wo be unto him.  “The wo uttered here in connection with withholding substance and in 4:25 regarding denying the beggar parallels further parts of the initiation ceremony at Qumran, ‘Cursing of the lot of Belial, his works (and all associated with him) pronounced by Levites and confirmed by those entering the covenant by saying the solemn “Amen, Amen,"’ in 1QS II 11–18.”[7]

The Lord makes clear in this dispensation that the Laws Regarding the Poor[8] apply in this dispensation. “Wo unto you rich men, that will not give your substance to the poor, for your riches will canker your souls; and this shall be your lamentation in the day of visitation, and of judgment, and of indignation: The harvest is past, the summer is ended, and my soul is not saved” (D&C 56:16).

The story of widow’s mite show the importance of doing what you can. 

“AND he looked up, and saw the rich men casting their gifts into the treasury.
“And he saw also a certain poor widow casting in thither two mites.
“And he said, Of a truth I say unto you, that this poor widow hath cast in more than they all:
“For all these have of their abundance cast in unto the offerings of God: but she of her penury hath cast in all the living that she had” (Luke 21:1-4).


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