Comments on Mosiah 4 v1-3 The audience is overpowered by Benjamin's words, the fear of the Lord has come upon them (v. 1). They recognize their carnal condition, and cry out for mercy so the blood of Christ may atone for their sins (v. 2). The result is the Spirit of the Lord comes upon them (v. 3). Note the way v. 1 and v. 3 are rhetorically connected but contrast one another. In v. 1 it says they physically collapsed because "the fear of the Lord had come upon them". Then in v. 3 they are spiritually lifted up with peace of conscience when "the Spirit of the Lord came upon them". The cause of this change is their confession and request in v. 2. In reading this it says the people "all cried aloud with one voice". One would assume the quotation in v. 2, and likewise in 5:2, is a general summation of what the people said. It would be difficult to imagine a crowd so large they cannot easily be numbered all shouting out anything in perfect unison. We might go so far as to speculate and say the people were moved by the Spirit to all say the same thing, but v. 3 informs us it isn't until after they utter these words the Spirit generally falls upon them. The result is it is safe to conclude v. 2 is a general summation. v2 "less than the dust of the earth", cp. Hela. 12:7-8. "O have mercy...and our hearts may be purified", this is the core statement by the audience, and is what Benjamin responds to in the continuation of his sermon in v. 4-30. They ask that the blood of Christ be applied to them for a remission of their sins, and he tells them what they must do to both obtain (v. 4-8) and retain (v. 9-30) a remission of their sins. "apply the atoning blood", see the comments on "remission" for v. 3 below. v3 "having received a remission of their sins", at this point the people have confessed their lowly state and are pleading with the Lord to forgive them because of the Atonement. And, the people's sins are forgiven on the spot. However, they must retain this remission of sins, and this is what Benjamin addresses next. "remission", the phrase "remission of sins" is one not found in the KJV OT, it is only found in the NT, cf. Matt 26:28. The same general concept is found in the OT just in the wording "forgiveness of sins", "atonement for sins" or something to that effect, but the underlying language is more complicated. In the KJV NT the Greek term translated to "remission" is "aphesis" and would be better translated to "pardon" instead of "remission" because it suggests "remit" like remitting a coupon. The Greek terms suggests pardon by executive authority, so it has a legal context the same way "pardon" does in English. The OT Hebrew translated to "forgive" or "atone" in the KJV OT is mainly from two terms. The term most often translated to "forgive" is "nasa", and Strong's defines it as follows: 05375 nasa' {naw-saw'} or nacah (Ps 4 : 6 [7]) {naw-saw'} a primitive root; TWOT - 1421; v AV - (bare, lift, etc...) up 219, bear 115, take 58, bare 34, carry 30, (take, carry)..away 22, borne 22, armourbearer 18, forgive 16, accept 12, exalt 8, regard 5, obtained 4, respect 3, misc 74; 654 1) to lift, bear up, carry, take 1a) (Qal) 1a1) to lift, lift up 1a2) to bear, carry, support, sustain, endure 1a3) to take, take away, carry off, forgive 1b) (Niphal) 1b1) to be lifted up, be exalted 1b2) to lift oneself up, rise up 1b3) to be borne, be carried 1b4) to be taken away, be carried off, be swept away 1c) (Piel) 1c1) to lift up, exalt, support, aid, assist 1c2) to desire, long (fig.) 1c3) to carry, bear continuously 1c4) to take, take away 1d) (Hithpael) to lift oneself up, exalt oneself 1e) (Hiphil) 1e1) to cause one to bear (iniquity) 1e2) to cause to bring, have brought For context, this term is translated to "forgive" in Gen. 50:17, Exod. 10:17, Exod. 32:32. The term most often translated to "atonement", but occasionally "forgive" is "kaphar", and Strong's defines it as follows: 03722 kaphar {kaw-far'} a primitive root; TWOT - 1023,1024,1025,1026; v AV - atonement 71, purge 7, reconciliation 4, reconcile 3, forgive 3, purge away 2, pacify 2, atonement...made 2, merciful 2, cleansed 1, disannulled 1, appease 1, put off 1, pardon 1, pitch 1; 102 1) to cover, purge, make an atonement, make reconciliation, cover over with pitch 1a) (Qal) to coat or cover with pitch 1b) (Piel) 1b1) to cover over, pacify, propitiate 1b2) to cover over, atone for sin, make atonement for 1b3) to cover over, atone for sin and persons by legal rites 1c) (Pual) 1c1) to be covered over 1c2) to make atonement for 1d) (Hithpael) to be covered This term is translated to "atonement" in Exod. 29:36-37 and to "forgiven" in Deut 21:8 and Ps. 78:38. It is plain the Hebrew concept is substantially different from the Greek concept. The Hebrew concept forwards the idea of mediation with another carrying or bearing your sins or covering up your sins where the Greek carries the concept of simple legal acquittal. From this, it is easy to see why in v. 2 the people beg Benjamin to "apply the atoning blood of Christ". The "atoning" blood means the "covering" blood, the blood that covers their sins so they may be "forgiven", or have Christ lift them up and carry them. v4-30 is king Benjamin's reply to the people's request in v. 2 that the Lord apply His atoning blood to them so they may have forgiveness of sins. His reply is in two parts with a conclusion. The first part presents the conditions of salvation, wherein they may obtain a remission of their sins (v. 4-8). The second part tells them how they are to retain a remission of their sins, or in other words, how to maintain their forgiven condition (v. 9-30). This second part is divided into two major themes of what they need to do: love God (v. 9-12), love their neighbors (v. 13-28). Then, the conclusion tells them to keep on their guard against all sins (v. 29-30). The people want to know what it takes to have their sins forgiven, so Benjamin tells them. And, he tells them how to maintain that forgiven state, namely having a godly walk. If one has a godly walk, then they will not commit sin. v4-8 Here, king Benjamin tells the audience what the conditions of salvation are. The pathway he presents in v. 5-6 is: Humility -> Trust -> Obedience -> Salvation Benjamin calls the people's attention (v. 4). He tells them that once they have recognized their fallen state (v. 5) before God and see that He is longsuffering in dealing with man, then they will trust in the Lord, and be obedient to His commandments throughout their lives (v. 6). Those who do this are the ones who receive salvation, which has been prepared for them since the foundation of the world (v. 7). There are no other means of salvation (v. 8). Note the pathway of salvation requires humility first. This is clear in light of such passages as 2 Ne. 9:28 where those who profess religion but who are not humble before the Lord do not trust Him or keep His commandments. v6 In this verse Benjamin presents two lists, first a list of God's attributes and then a list of the attributes of those who receive salvation, as follows: I say unto you, if ye have come to a knowledge of the goodness of God, and his matchless power, and his wisdom, and his patience, and his long-suffering towards the children of men; and also, the atonement which has been prepared from the foundation of the world, that thereby salvation might come to him that should put his trust in the Lord, and should be diligent in keeping his commandments, and continue in the faith even unto the end of his life, I mean the life of the mortal body-- This is just an example of some of the underlying structure. It indicates careful examination of Lynn's textual formatting is warranted. v8 "the conditions which I have told you", referring to 3:17. v9-28 This block of text can be subdivided into two blocks (v. 9-12 and v. 13-28) based upon subject, but note both blocks have the underlying theme of obtaining and especially retaining a remission of sins (cf. v. 11-12, 26). Benjamin is pleased the people have accepted Christ and have obtained a remission of their sins in v. 3, but now he wants them to retain this forgiven state by developing a godly walk. Otherwise, they will return to their old sinful ways. v9-12 Benjamin turns his attention to the necessity of believing in and humbling oneself before God, or in the language of the Law of Moses, "Thou shalt love the Lord they God". Confess that God is more powerful and much wiser than yourself (v. 9). Confess and abandon your sins and ask God to forgive you. And don't just talk about doing it, actually do it (v. 10). Now, having done these things, you have obtained forgiveness for your sins, so don't forget what it is that got you that forgiveness in the first place. Maintain your humility, pray daily, and keep the faith (v. 11) so you will always maintain that forgiven status. And in doing those things, you will also grow in your understanding of God and His ways (v. 12). v13-28 Benjamin now turns his attention to the importance of loving your neighbor. He briefly comments on interpersonal behavior (v. 13), and the parental obligation to both physically and spiritually feed children (v. 14-15, cp. Deut. 11:19). But, his main emphasis is on material possessions and how they affect your daily walk (v. 16-25, Alma 34:27-29, D&C 56:14-17). This would be expected as a Sukkot theme since one of the major points of leaving their permanent dwellings to live in a booth/hut is to humble them materially, eliminate class distinction, and remind them to de-emphasizing the material in favor of the spiritual. A major Sukkot practice is generous hospitality to anyone who visits your booth, and charitable donations. Benjamin's speech addresses the same subject as does Jacob in Jacob 2:12-22, but Benjamin's discussion is much more focused on the spiritual consequences of greed and covetousness (v. 17- 25). He goes straight to the core and attacks the psychology of greed, whether you are rich and greedy (v. 17-23) or poor and greedy (v. 24-25). He isn't even interested in commanding the wealthy to donate, he goes straight to the spiritual issue and reminds them all they possess is not their own but is God's, whom they are in fact dependant upon for everything, even their very lives (v. 19-21). In doing so, he cuts across any class distinction and tells them all to change their hearts and give whenever they can. Verses 26-28 then form a summary and conclusion to v. 13-28 by restating v. 12 in the context of loving your neighbor. He re-emphasizes that they need to look after all of those who cannot look after themselves (v. 26) and be considerate of their neighbor's property as well (v. 28). All of these things are necessary in order to have a guiltless walk, and therefore maintain their forgiven state (v. 26, Alma 5:27). But, he points out to them they must do all things in order, in diligence, and not to exceed a person's capabilities (v. 17). v17-23 As was the case in Jacob's time, the time at present is one in which the people have enjoyed a season of peace (cf. 1:1) and presumably prosperity, so wealth begins so accumulate and class distinction based upon wealth is the result. v28 is oddly placed after the subject of v. 26-27. I have to wonder if it is just intended to be a leading example of the multitude of ways to commit sin which should all be wisely avoided, as mentioned in v. 29-30. Or, maybe just to be comprehensive, after addressing charitable donations at length, Benjamin wants to make it clear one should be just as interested in the interest of others in borrowing as well. v29-30 After giving some very explicit comments addressing the psychology of greed and what people ought to be doing to help those in need, Benjamin says he cannot possibly enumerate all possible ways to sin (v. 29). So, instead, he admonishes the audience to be deliberate about their thoughts, words, and deeds. He also tells them to continue in their newly found faith until the end of their lives so they will not spiritually die (v. 30). Benjamin's intent is to emphasize their recent obtaining forgiveness of sins and their new faith is just the beginning. They now have to maintain this new life. Otherwise, this recent confession and the spiritual events will avail them nothing. Copyright © 2001 by S. Kurt Neumiller . All rights reserved. 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