Mosiah 5:11-15

11 And I would that ye should remember also, that this is the name that I said I should give unto you that never should be blotted out, except it be through transgression; therefore, take heed that ye do not transgress, that the name be not blotted out of your hearts.

12 I say unto you, I would that ye should remember to retain the name written always in your hearts, that ye are not found on the left hand of God, but that ye hear and know the voice by which ye shall be called, and also, the name by which he shall call you.

13 For how knoweth a man the master whom he has not served, and who is a stranger unto him, and is far from the thoughts and intents of his heart?

14 And again, doth a man take an ass which belongeth to his neighbor, and keep him?  I say unto you, Nay; he will not even suffer that he shall feed among his flocks, but will drive him away, and cast him out.  I say unto you, that even so shall it be among you if ye know not the name by which ye are called.

15 Therefore, I would that ye should be steadfast and immovable, always abounding in good works, that Christ, the Lord God Omnipotent, may seal you his, that you may be brought to heaven, that ye may have everlasting salvation and eternal life, through the wisdom, and power, and justice, and mercy of him who created all things, in heaven and in earth, who is God above all.  Amen. (Mosiah 5:11-15)

Having rejected Christ, and being found on the left hand of God, the names of the wicked will be blotted through their sin.  “Take heed that ye do not transgress, that the name not be blotted out of your hearts.”

The people are told to remember and retain the name Benjamin has given them; they are to have it written in their hearts at all times.  “I have remembered thy name, O LORD, in the night, and have kept thy law” (Psalms 119:55).  The Lord makes the importance of remembering the name clear.  “Wherefore, if they know not the name by which they are called, they cannot have place in the kingdom of my Father” (D&C 18:25).

“None of us is perfect. We have all made mistakes. But we repent so that we may be better and ‘retain the name [of Christ] written always in [our] hearts.’ When we serve in the name of the Lord, with purity of heart, we reflect the Savior’s love and give others a glimpse of heaven.”[1]

If they don’t, they shall be found on the left-hand of God.  “[B]ut … hear and know the voice by which ye shall be called, and also the name by which he shall call you.”

Benjamin gives us one of the most important statements in the Book of Mormon.  We are told to serve Christ.  How do we know Christ if we have not served Him?  We can’t.  He will be a stranger us and we cannot recognize Him.  “If we are not serving Jesus, and if he is not in our thoughts and hearts, then the things of the world will draw us instead to them! Moreover, the things of the world need not be sinister in order to be diverting and consuming” (Elder Neal A. Maxwell, BYU Firesides and Devotionals, 1992, 105; see also this volume, pp. 10–12).^[2]

“God should be the center of our universe—our literal focal point. Is He? Or is He sometimes far from the thoughts and intents of our hearts? Notice that it’s not just the thoughts of our hearts that are important but the ‘intents.’ How do our behavior and actions reflect the integrity of our intents?”[3]

The Lord told Alma₁:

“For behold, in my name are they called; and if they know me they shall come forth, and shall have a place eternally at my right hand.

“And it shall come to pass that when the second trump shall sound then shall they that never knew me come forth and shall stand before me.

“And then shall they know that I am the Lord their God, that I am their Redeemer; but they would not be redeemed.

“And then I will confess unto them that I never knew them; and they shall depart into everlasting fire prepared for the devil and his angels” (Mosiah 26:24-27).

“Benjamin makes it clear that even if one ‘should serve him who has created you from the beginning … if ye should serve him with all your whole souls yet ye would be unprofitable servants.’ So where does that leave us as mortals? We cannot say aught of ourselves, not by service to others (for that is only service to God) or by service to God (for he immediately blesses us, and we are still in his debt). So why serve? Benjamin gives us the answer … In the end, Benjamin’s point is this: The purpose of service is not to release us from our indebtedness to God but to increase our personal knowledge of him and his goodness[.]”[4]

Benjamin uses the example of a person who has an animal herd.  If one of his neighbor’s cattle wanders into the person’s herd, he does not keep it.  He chases it out of his herd and back to his neighbor.  This is the way it will be for the person who does not follow and obey Christ.  They will not be recognized as part of Christ’s “flock.”  They will be chased out.

“Although Benjamin does not turn explicitly to dust imagery when he warns his people against breaking their covenant, he takes it for granted throughout his speech that mortals owe to God everything that they have and are (see Mosiah 2:20–25), and therefore it is to be expected that they will be returned to the dust, utterly blotted out, driven away, and cast out if they are not true and faithful to their God (see Mosiah 5:11, 14).”[5]

Follow Christ.  Dedicate yourself to following Him.  Be a strong and firm follower.  Do good works, that Christ “may seal you his.”  You will have salvation and eternal life in the presence of Christ.

“In today’s world, no matter where we live and no matter what our circumstances are, it is essential that our preeminent identity is as a child of God. Knowing that will allow our faith to flourish, will motivate our continual repentance, and will provide the strength to ‘be steadfast and immovable’ throughout our mortal journey.”[6]

“After King Benjamin taught his people that Christ is the only source of salvation and outlined the obligations and consequences of enlisting him as their suzerain (ruling power, ruler), the people declared their desire to “take upon [themselves] the name of Christ” (Mosiah 5:8). However, King Benjamin issued a severe warning that they must know his name, meaning that they must recognize Christ’s authority, in order to receive salvation (see Mosiah 5:14–15).”[7]

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[1] Here to Serve a Righteous Cause, Sister Carol F. McConkie, October 2015 General Conference.

[2] King Benjamin’s Speech – Appendix: Complete Text of Benjamin’s Speech with Notes and Comments, Maxwell Institute.

[3] Drawing Closer to God, Elder Terence M. Vinson, October 2013 General Conference.

[4] Benjamin’s Speech: A Masterful Oration, John W. Welch, Maxwell.

[5] Kingship. Coronation, and Covenant in Mosiah 1–6, Stephen D. Ricks, Maxwell.

[6] I Am a Child of God, Elder Donald L. Hallstrom, April 2016 General Conference.

[7] Treaties and Covenants: Ancient Near Eastern Legal Terminology in the Book of Mormon, RoseAnn Benson and Stephen D. Ricks, Maxwell Institute.

Mosiah 5:6-10

6 And now, these are the words which king Benjamin desired of them; and therefore he said unto them: Ye have spoken the words that I desired; and the covenant which ye have made is a righteous covenant.

7 And now, because of the covenant which ye have made ye shall be called the children of Christ, his sons, and his daughters; for behold, this day he hath spiritually begotten you; for ye say that your hearts are changed through faith on his name; therefore, ye are born of him and have become his sons and his daughters.

8 And under this head ye are made free, and there is no other head whereby ye can be made free.  There is no other name given whereby salvation cometh; therefore, I would that ye should take upon you the name of Christ, all you that have entered into the covenant with God that ye should be obedient unto the end of your lives.

9 And it shall come to pass that whosoever doeth this shall be found at the right hand of God, for he shall know the name by which he is called; for he shall be called by the name of Christ.

10 And now it shall come to pass, that whosoever shall not take upon him the name of Christ must be called by some other name; therefore, he findeth himself on the left hand of God. (Mosiah 5:6-10)

After the people made the covenant, Benjamin reminded them they had made a righteous covenant.

At this point, Benjamin gave the people the new name he promised.  “[B]ecause of the covenant which ye have made ye shall be called the children of Christ.”  After awakening from his experience with an angel of the Lord, Alma₂ spoke similar words.

“For, said he, I have repented of my sins, and have been redeemed of the Lord; behold I am born of the Spirit.

“And the Lord said unto me: Marvel not that all mankind, yea, men and women, all nations, kindreds, tongues and people, must be born again; yea, born of God, changed from their carnal and fallen state, to a state of righteousness, being redeemed of God, becoming his sons and daughters;

“And thus they become new creatures; and unless they do this, they can in nowise inherit the kingdom of God” (Mosiah 27:24-26).

“In the case of Benjamin’s people, they first viewed themselves as ‘even less than the dust of the earth’ (Mosiah 4:2), but through the force and effect of their covenant they became spiritually begotten, born, free, and positioned on the right hand of God (see Mosiah 5:7–10). It was the covenant that raised them from the dust, both ceremonially and spiritually.”[1]

“What are the rewards of covenant keeping? Gentle-hearted King Benjamin said: ‘Because of the covenant which ye have made ye shall be called the children of Christ. … And under this head ye are made free’ (Mosiah 5:7–8). And we will ‘be redeemed of God, and be numbered with those of the first resurrection, that [we] may have eternal life’ (Mosiah 18:9). Brothers and sisters, covenant keeping will help you recall the One with whom you’re yoked, and your burden will be lighter.”[2]

We become His sons and daughters.  “And he stretched forth his hand toward his disciples, and said, Behold my mother and my brethren! For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother” (Matthew 12:49-50).  The Lord told Joseph Smith, “But verily, verily, I say unto you, that as many as receive me, to them will I give power to become the sons of God, even to them that believe on my name” (D&C 11:30).

“Benjamin drew all his people into the realm of royal ideology. He positioned them to be raised in status just as his son, the new monarch, would also be elevated. Like kings or queens, the people asked for forgiveness, and ‘the Spirit of the Lord came upon them, and they were filled with joy’ (Mosiah 4:3), and ultimately they were raised to the level of being sons and daughters of God (see Mosiah 5:7).”[3]

When we make our covenant with Christ, “he that spiritually begotten [us].  We experience a mighty change of heart through faith on His name.  We are born of Christ.  “But as many as received him, to them gave he power [GR authority, right, privilege] to become the sons of God, even to them that believe on his name: Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God” (John 1:12-13).

Through Christ, we are free.  Under no one, save it be Christ, are we made free.  Benjamin again reminds the people “[t]here is no other name given whereby salvation cometh, therefore, I would that ye should take upon you the name of Christ.”  “For he that is called in the Lord, being a servant, is the Lord’s freeman: likewise also he that is called, being free, is Christ’s servant” (1 Corinthians 7:22).  “Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage” (Galatians 5:1).  When Aaron was teaching the Amalakites, he taught about Christ.  “Now Aaron began to open the scriptures unto them concerning the coming of Christ, and also concerning the resurrection of the dead, and that there could be no redemption for mankind save it were through the death and sufferings of Christ, and the atonement of his blood” (Alma 21:9).  The Lord told Alma₁, “Yea, blessed is this people who are willing to bear my name; for in my name shall they be called; and they are mine” (Mosiah 26:18).

“We love the Lord Jesus Christ. He is the Messiah, our Savior and our Redeemer. His is the only name by which we can be saved (see Mosiah 3:17, Mosiah 5:8; D&C 18:23). We seek to serve him. We belong to his church, The Church of Jesus Christ of Latter-day Saints. Our missionaries and members testify of Jesus Christ in many nations of the world. As the prophet Nephi wrote in the Book of Mormon, “We talk of Christ, we rejoice in Christ, we preach of Christ, we prophesy of Christ, and we write according to our prophecies, that our children may know to what source they may look for a remission of their sins” (2 Ne. 25:26).”[4]

Since we have entered into a covenant to take upon us the name of Christ, we should be obedient to the end.  “The purpose of the covenant was to establish a permanent, binding relationship between God and his people. Of course, the relationship could not be established if the people violated the terms.”^[5] “And when he had found him, he brought him unto Antioch.  And it came to pass, that a whole year they assembled themselves with the church, and taught much people.  And the disciples were called Christians first in Antioch” (Acts 11:26).  “And those who did belong to the church were faithful; yea, all those who were true believers in Christ took upon them, gladly, the name of Christ, or Christians as they were called, because of their belief in Christ who should come” (Alma 46:15).

“After King Benjamin taught his people that Christ is the only source of salvation and outlined the obligations and consequences of enlisting him as their suzerain, the people declared their desire to ‘take upon [themselves] the name of Christ’ (Mosiah 5:8). However, King Benjamin issued a severe warning that they must know his name, meaning that they must recognize Christ’s authority, in order to receive salvation (see Mosiah 5:14–15).”^[6]

If we keep our covenant, the day will come where we will be found on the right-hand of God.  He will know the new name, “for he shall be called by the name of Christ.”  “Right and left always refer to a position near the throne of God, in the sense that Mosiah uses it in a solemn ritual text Mosiah 5:9-10). Whoever accepts the name and covenant will be on the right hand of God, and whoever rejects it will be on the left hand. It is a common image.”^[7]

“The name Benjamin may mean literally ‘son of the right hand,’ although this etymology is not entirely certain. If the name was understood this way among the Nephites, it may have had significance to Benjamin and his people. Benjamin was surely a righteous son, found on the right hand of his father Mosiah. Moreover, Benjamin promised his people that he who knows ‘the name by which he is called’ ‘shall be found at the right hand of God’ (Mosiah 5:9). Benjamin’s audience may well have noticed a similarity between Benjamin’s name and this important phrase, ‘to be found at the right hand of God.’”[8]

There will always be some who will not take upon themselves the name of Christ.  If they reject Christ and “must be called by some other name.”  That name will be that of the devil and they will be found on the left-hand of God.

Alma₂ taught the people of Zarahemla,

“Behold, I say unto you, that the good shepherd doth call you; yea, and in his own name he doth call you, which is the name of Christ; and if ye will not hearken unto the voice of the good shepherd, to the name by which ye are called, behold, ye are not the sheep of the good shepherd.

“And now if ye are not the sheep of the good shepherd, of what fold are ye?  Behold, I say unto you, that the devil is your shepherd, and ye are of his fold; and now, who can deny this?  Behold, I say unto you, whosoever denieth this is a liar and a child of the devil.

“For I say unto you that whatsoever is good cometh from God, and whatsoever is evil cometh from the devil.

“Therefore, if a man bringeth forth good works he hearkeneth unto the voice of the good shepherd, and he doth follow him; but whosoever bringeth forth evil works, the same becometh a child of the devil, for he hearkeneth unto his voice, and doth follow him.

“And whosoever doeth this must receive his wages of him; therefore, for his wages he receiveth death, as to things pertaining unto righteousness, being dead unto all good works” (Alma 5:38-42).

In the parable of the sheep and the goats, the Savior talks about those on His left-hand.

“And he shall set the sheep on his right hand, but the goats on the left.

“Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels:

“For I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink:

“I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not.

“Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee?

“Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me.

“And these shall go away into everlasting punishment: but the righteous into life eternal” (Matthew 25:31, 41-46).

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[1] Kingship. Coronation, and Covenant in Mosiah 1–6, Stephen D. Ricks, Maxwell Institute.

[2] Celebrating Covenants, Sister Bonnie D. Parkin, April 1995 General Conference.

[3] Democratizing Forces in King Benjamin’s Speech, Maxwell Institute.

[4] “The Light and Life of the World,” President Dallin H. Oaks, October 1987 General Conference.

[5] The Covenant Tradition in the Book of Mormon, Blake T. Ostler, Maxwell Institute.

[6] Treaties and Covenants: Ancient Near Eastern Legal Terminology in the Book of Mormon, RoseAnn Benson and Stephen D. Ricks, Maxwell Institute.

[7] Rediscovery of the Apocrypha and the Book of Mormon – The Open Scriptures, Maxwell Institute.

[8] Benjamin, the Man: His Place in Nephite History, John W. Welch, Maxwell Institute.

Mosiah 5:1-5

 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 [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).

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[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.

[7] Benjamin’s Covenant as a Precursor of the Sacrament Prayers, John W. Welch, Maxwell Institute.

[8] Benjamin’s Speech: A Masterful Oration, John W. Welch, Maxwell Institute.

[9] Types of Literature in the Book of Mormon: Historical Narrative, Memoir, Prophetic Discourse, Oratory, Sidney B. Sperry, Maxwell Institute.

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, [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.

 

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[1] Finding Biblical Hebrew and Other Ancient Literary Forms in the Book of Mormon – Forms of Parallelism, Maxwell Institute.

[2] Living Welfare Principles, President Marion G. Romney, October 1981 General Conference.

[3] Complete Text of Benjamin’s Speech with Notes and Comments, Maxwell Institute.

[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.

[10] Complete Text of Benjamin’s Speech with Notes and Comments, 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.