Mosiah 5

MDC Contents			Mosiah 5:1 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. Textual: This is the beginning of a chapter in the 1830 edition, and therefore likely a division made by Mormon on the plates. As is common with Mormon’s editorial practice, he has made a break at the end of a copied speech, and before another begins. At the beginning of this section, Mormon gives his synoptic description of what happens. Social: This is clearly a break in the speech. Benjamin has to send messengers among the people to get their reply. Rather than the previous exclamation of the people that Benjamin could either hear or feel, this particular case required a more extensive canvassing of the people. It is possible that this was also an opportune time for a break, allowing the people to talk among themselves, and eat if they desired. In any case, the servants of the king went among the people questioning their response. Benjamin is looking for a particular response, the willingness to enter in to a new covenant, a new name, and become a new people. This is, for Benjamin, much more important than the coronation of the king on which he has spent so little time (see verse 6 below for what Benjamin desired of his people). Because this is not an individual covenant, but a communal covenant, the response of the community is sought. Benjamin cannot be satisfied that many declare it, he needs to know that the whole of the community is ready to undertake this change. Therefore, he must send representatives to question the clans, rather than rely on what he might be able to hear, see, or feel from the tower. Mosiah 5:2 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. Textual: Verses 2-5 comprise the public’s declaration of their willingness to enter in to a covenant. The precision of the words, as well as the introduction "they all cried…." indicates that Mormon is citing the record of the plates at this point. While the precision of the words indicates that Mormon is copying his source, it also points out that this is a crafted and stylized account. The "one voice" with which they all "cried" would have been impossible to accomplish literally. The very fact that messengers were sent among them requires that those messengers reach different clans at different times, and there would be a physical impossibility of responding in a chant – unless this were again a written response that they chanted. While it is possible that even this is a crafted part of public ritual, it would appear to diminish the spiritual power of the occasion to presume so much of it. The rest of the text appears to suggest that this was a free-will covenant, and not one orchestrated by pomp and circumstance. The declaration of their faith on the words of the king (verse 4) would be accurate, but given Benjamin’s humility, not a likely thing for Benjamin to have written. Had Benjamin crafted the response, it would have the people believing the words of the angel through the king. The most likely hypothesis is that the intent of the people spoke from their hearts in "one voice" and this stylized account of that occasion was written down later as the official rendition of what had occurred. Social: In the context of Benjamin's emphasis on the social unity of his people, and particularly with his use of the "evil spirit" as the temptation that leads to contention, it is possible to read this declaration of their desire to change their social interactions. When they say that they have had a mighty change, this may mean that the prejudices that Benjamin had chastised them for, such as withholding from the needy, were driven from them. That they no more would do evil, would be that they would no more follow that evil spirit in the contentions between the old ways and the new covenant. Spiritual: Regardless of how this particular passage would have impacted Benjamin's people, it is a powerful statement to modern readers. The process of repentance is indeed one of a "mighty change." The old man must be removed, and we must be renewed in Christ. Just as Benjamin describes their experience in terms of a transformation (they are now children of Christ - verse 7) we too must be transformed. The symbolism for modern still retains the imagery of birth, but now those symbols have been fused with the symbolic cleansing of baptism. Modern baptism takes on a wider range of symbolic meanings, from cleansing to new birth (both in the coming up out of the water, and in the water that accompanies birth). Mosiah 5:3 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. The people declare that they are so filled with the spirit that the "have great views of that which is to come." Very specifically, this is a reference to the future Messiah. Note that when Benjamin began to speak of the Messiah he specifically says: "I have things to tell you concerning that which is to come (Mosiah 3:1)." Therefore the people are declaring that they understand the mission of Christ in his atoning role, as Benjamin has laid it out. The spirit is so strong, that they could prophesy. Once again, we should remember that this is a stylized account representing the strength of feeling, but probably not a specific reality for each and every person. Nevertheless, as a community this is a true statement. Mosiah 5:4 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. This is a simple description of the process that has brought the people to this point. They have experience with Benjamin as their king, and are able to have faith in him, based on that experience. That initial willingness to believe carries them through the message to the revelation of the Spirit. Both in the words of Benjamin and the outpouring of the Spirit they have received "great knowledge." As with other occurrences of the word joy in the Book of Mormon, they are describing a state of spiritual joy. Mosiah 5:5 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. This is the high point of the entire day’s address. Benjamin has brought them together to give them a new name (Mosiah 1:11) and that name flows from the covenant his people are now willing to make. The very nature of this covenant requires that it be voluntary, and once again, the power of the event lies in its spontaneity. Regardless of the mechanism by which this point was achieved, it is certain that they entered the covenant willingly. For Benjamin’s purposes, no other method would suffice. The end result of this new covenant/new name will be a more tightly unified community, and divisions within will be broken down "in wisdom and order (Mosiah 4:27)." Divisions such as the socio-economic segregation Benjamin has specifically used as an example will happen only voluntarily. We remember again that no where does Benjamin indicate that he has any but moral power to enforce his rule. Benjamin cannot enforce unity through military presence, but through spiritual transformation. Mosiah 5:6 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. Textual: This is certainly the recorded speech of Benjamin. Unlike the stylized response of the people, these are likely the words (or close to the words, given the mode of transcription of an oral event) spoken by Benjamin. Benjamin declares that this is precisely the response he had hoped for. This willingness to covenant leads to the formal announcement of the covenant, which will be symbolized in the bestowal of a new name. Mosiah 5:7 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. Benjamin prepares his people for their new name with a brilliantly multi-layered description of the change that has come over them. This is a description that plays on multiple simultaneous themes. a) The first and most obvious is relationship of son/daughter to father. In all societies, this familiar relationship is charged with expectations of mutual obligations. Thus by invoking the child/father relationship, Benjamin simultaneously invokes obligations. b) Placing Christ as the father in this transformation is interesting, because it establishes a new bond with the future Messiah rather than the present God. This is not to say that they were less worshipful of the present God, but rather that the focus of this special relationship was one that depended upon the atonement of Christ. This is, of course, no new news to modern Christians who understand a relationship with Christ and the father simultaneously, but differently faceted. To the people of Benjamin, however, this was a new concept, with an increasing emphasis on the future Messiah – an emphasis greater than any other people on the face of the earth had at this particular time. c) Benjamin uses the metaphor of birth as equivalent to a transformation. This suggests that his people would have understood the life of the spirit apart from the body, and the transformation of spirit into body at birth. That transformation from spiritual to physical is new reversed in this new birth, and moves from physical to spiritual (while yet remaining in the physical world). d) Finally, the use of the transformation to children recalls Benjamin’s structural use of children in his discourse, where the children were the ones who were righteous. The people who might have been the "old men" and others that he cautioned against sympathies to the past contentions are now transformed into children. They are no longer in their rebellious state, but fully within the arms of Christ’s atoning sacrifice. Mosiah 5:8 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. Vocabulary: The term "head" here refers to the person. Precisely why "head" is used cannot be clearly determined, unless there is some attempt to translate a word that has no better English term. In "head" the connotation is for firstmost or principal. The attempt of the word is to designate both the person and the position. Benjamin’s people (and we) will be in a relationship with Christ, and that relationship places him above us. Thus this term denotes both the person and the position of being our leader/ruler/master. Anthropological: To have a better feel for the import of the naming for Benjamin’s people, I offer a rather long extract from Sir James George Frazier’s The Golden Bough (for those familiar with the work, which is monumental in the abridged form, only a long quotation is appropriate). Forgiving Frazier for his somewhat condescending language, he nevertheless shows some of the importance of the name for ancient (and many modern) peoples: "Unable to discriminate clearly between words and things, the savage commonly fancies that the link between a name and the person or thing denominated by it is not a mere arbitrary and ideal association, but a real and substantial bond which unites the two in such a way that magic may be wrought on a man just as easily through his name as through his hair, his nails, or any other material part of his person. In fact, primitive man regards his name as a vital portion of himself and takes care of it accordingly. Thus, for example, the North American Indian "regards his name, not as a mere label, but as a distinct part of his personality, just as much as are his eyes or his teeth, and believes that injury will result as surely from the malicious handling of his name as from a wound inflicted on any part of his physical organism. This belief was found among the various tribes from the Atlantic to the Pacific, and has occasioned a number of curious regulations in regard to the concealment and change of names." Some Esquimaux take new names when they are old, hoping thereby to get a new lease of life. The Tolampoos of Celebes believe that if you write a mans name down you can carry off his soul along with it. Many savages at the present day regard their names as vital parts of themselves, and therefore take great pains to conceal their real names, lest these should give to evil-disposed persons a handle by which to injure their owners. Thus, to begin with the savages who rank at the bottom of the social scale, we are told that the secrecy with which among the Australian aborigines personal names are often kept from general knowledge "arises in great measure from the belief that an enemy, who knows your name, has in it something which he can use magically to your detriment." "An Australian black," says another writer, "is always very unwilling to tell his real name, and there is no doubt that this reluctance is due to the fear that through his name he may be injured by sorcerers." Amongst the tribes of Central Australia every man, woman, and child has, besides a personal name which is in common use, a secret or sacred name which is bestowed by the older men upon him or her soon after birth, and which is known to none but the fully initiated members of the group. This secret name is never mentioned except upon the most solemn occasions; to utter it in the hearing of women or of men of another group would be a most serious breach of tribal custom, as serious as the most flagrant case of sacrilege among ourselves. When mentioned at all, the name is spoken only in a whisper, and not until the most elaborate precautions have been taken that it shall be heard by no one but members of the group. "The native thinks that a stranger knowing his secret name would have special power to work him ill by means of magic." The same fear seems to have led to a custom of the same sort amongst the ancient Egyptians, whose comparatively high civilisation was strangely dashed and chequered with relics of the lowest savagery. Every Egyptian received two names, which were known respectively as the true name and the good name, or the great name and the little name; and while the good or little name was made public, the true or great name appears to have been carefully concealed. A Brahman child receives two names, one for common use, the other a secret name which none but his father and mother should know. The latter is only used at ceremonies such as marriage. The custom is intended to protect the person against magic, since a charm only becomes effectual in combination with the real name. Similarly, the natives of Nias believe that harm may be done to a person by the demons who hear his name pronounced. Hence the names of infant; who are especially exposed to the assaults of evil spirits, are never spoken; and often in haunted spots, such as the gloomy depths of the forest, the banks of a river, or beside a bubbling spring, men will abstain from calling each other by their names for a like reason (Frazier, James George. The Golden Bough. The MacMillan Company, 1963, p. 284-5). While the naming of his people exhibits none of the taboo behavior discussed above, nevertheless, the symbolic significance of a new name carried more than a passing import. For Benjamin, he expects that this new name will be the transformation of his previously divided people into a new people. Of course the covenant is the active part of the arrangement, but the name itself carries power. That Benjamin considers the name to have power in and of itself is evident in the way he uses it as the capping of the covenant. There is no other name by which salvation may be had. Taking upon them the name of Christ is not nearly so passive as a modern designation of Christ – nor even of "Latter-day Saint." The name included all of the covenants subsumed under that name, and identified that person as one of the covenant. The name of Christ stood for Benjamin’s people as the circumcision did for the Old World Jews. Mosiah 5:9 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. Benjamin has linked the name of Christ with future salvation (and has implied a temporal salvation – at least from contention). Here that promise is made explicit. Even though it was recorded that all the people accepted "with one voice," that later stylistic rendition does not leave for the possible exception that Benjamin makes clear at this point. Benjamin realizes that this is a voluntary covenant, and that the individual making the covenant is the most important focal point – that the community covenant occurs as the collective of the individual covenants. Thus when the individual abides by the covenant, he is found on the right hand of God. Note that the reason that he is there is because "he shall be called by the name of Christ." This name carries with it the power of identification. One may not (in Benjamin’s world) carry that name unless he fulfills the covenant. Modern readers should note that it is not the calling of the name, but the living of the covenant that makes the difference, and for Benjamin this living evidence was taken for granted with the bearing of the name. Mosiah 5:10 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. Because this is a voluntary covenant, there might be some who would choose to deny it. Benjamin clearly declares this a black/white choice. There is not blending of choices, there is no gray, there is no middle ground. Since the only name through which salvation comes is Christ, if one will not be called by that name, there is no other which may save him. Thus one is called for Christ and may sit on the right hand of God, or is called by some other name – a name which has no power to save, and therefore will be on the left hand of God. Vocabulary: The left and right hand symbolism is ancient and widespread. With the statistical predominance of right handed people, the right hand become associated with truth, good – with "right"! The left hand is symbolically the opposite, with our word sinister coming from the Latin for the left hand. Thus sitting on the right hand of God is very good, while being on the left hand of God is equivalent to being excluded from his presence entirely – the opposite of the condition on the "right" hand. Literary: Verses 10-12 are a very nice chiasm, as highlighted by John Welch: "a And now it shall come to pass that whosoever shall not take upon him the name of Christ b must be called by some other name c therefore he findeth himself on the left hand of God d and I would that ye should remember also that this is the name that I said I should give unto you e that never should be blotted out f except it be through transgression f therefore take head that ye do not transgress e that the name be not blotted out of your hearts d I say unto you, I would that ye should remember to retain the name written always in your hearts c that ye are not found on the left hand of God b but that he hear and know the voice by which ye shall be called a and also the name by which he shall call you" (Welch, John W. "Parallelism and Chiasmus in Benjamin's Speech." In: King Benjamin's Speech. FARMS 1998, p. 370). This particular chiasm clearly exhibits a reversal of elements. Nevertheless, it does not readily exhibit all of the characteristics attributed to classical chiasmus. Again from Welch: "Chiasmus is the literary technique of creating double structures in which the second half of a composition mirrors and balances the first half, but in reverse order. In general, the device is useful for several literary purposes, especially for concentrating attention on the main point of the passage by placing it at the central turning point rather than in a topic sentence at the beginning of a paragraph, as is the trend with modern writers" (Welch, John W. "Parallelism and Chiasmus in Benjamin's Speech." In: King Benjamin's Speech. FARMS 1998, p. 320). In this particular reversed parallelism, the central point is transgression where the clear intent of the passage is to focus on the power of the name. In this case, Benjamin is threading a logic stream and reverses the order so that, in this particular case, the emphasis rests on the first and last element rather than the center elements. This does not deny the chiastic structure, but simply highlights the difficulty in presuming that all chiastic structures are to be interpreted in precisely the same way. Welch's article uses the principle of chiasm to analyze the entire structure of Benjamin's discourse. The nature of the reversed structure indicates that there is an organizational framework that is previously organized prior to the oral discourse. Chiasms may function as a device to order an oral discourse, but they show forethought, not spontaneity. In the case of Benjamin's discourse, the presumption of overarching chiastic structures requires that the entire discourse have been outlined prior to presentation. As noted in this commentary, I see more indications of points entirely dependent upon audience reaction, and therefore I would argue that there was no foregone conclusion as to a chiastic structure. Secondly, in the chiastic arrangement determined by Welch there are conceptual structures that he has associated chiastically that are at odds with the contextual interpretation in this commentary. For instance, the "what is man" category covers elements that might read into that category for a modern man, but are at odds with the proposed contextual reading (particularly Mosiah 2:10-11 that Welch uses as part of the "what is man" theme, and I would suggest is part of a set of contrasts to external rulers - see Welch, John W. "Parallelism and Chiasmus in Benjamin's Speech." In: King Benjamin's Speech. FARMS 1998, p. 330). Chiasms definitely exist as literary structures in the Book of Mormon, but just as authentic ones exist, others may be artificially created. Those that cast the widest net by dealing with conceptual categories are the most difficult to sustain, and the very extraction of theme is subject to more modern than ancient interpretation. The reader must judge such cases on the evidence, and is referred to Welch's article for his views on the chiastic elements in Benjamin's speech. Mosiah 5:11 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. As with all of God’s covenants, this one can only be broken on man’s end. The covenant stands forever, as long as we keep our part of the obligations of the covenant. Mosiah 5:12 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. Mosiah 5:13 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? Benjamin reprises his sermon on the master/servant relationship. Here is brings this relationship into the covenant. The name is written in their hearts so they shall "know the voice by which ye shall be called." Benjamin links this "calling" to the obligations due the servant of the master. The master "calls" and the servant responds. Therefore, verse 13 is explicit in describing the covenant in terms of the master/servant relationship. However, this is not a relationship of distance, but of intimacy. The service rendered to the master brings the servant into contact with the master, and that contact and faithful service allows the servant to know the master, and to earn the right to sit on the right hand of the master. It is also important to note that Benjamin is dealing with a dualism here – he is still dealing with the left hand/right hand. In this part of the dualism, he is describing the right hand. In the next verse, he contrasts this with the "left" hand. Mosiah 5:14 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. This verse is particularly difficult to fully understand, because Benjamin makes assumptions of his listeners that are beyond most of us. The pieces of the puzzle are: This verse speaks of not knowing the name "by which ye are called," which stands in direct structural opposition to the previous verse where the servant does know the name by which he is called. The ass was considered an unclean animal (see Lev. 11:1-8; Deut. 14:3-8, Coutts, Alison V.P., et al. "Complete Text of Benjamin’s Speech with Notes and Comments." In: King Benjamin’s Speech. FARMS, 1998 p. 607). The verse is specifically saying that an unclean animal would not be allowed to mingle with one’s "clean" flocks, but would rather be cast out. The action one would take in expelling the unclean animal are related to those who do not know the name by which they are called. There are two readings for this verse, and it is likely that Benjamin intended both of them to be present in the minds of his audience. The first is the clear separation between good and evil. The good are with God, the evil are expelled. In the same way that the evil/unclean ass is expelled from among the "clean," so to are those who do not know the name of Christ expelled from the presence of those who do know the name by which they are called (these latter being in the presence of God). The second reading is more social. Just as the unclean animal must be expelled from the clean flock, so too in Benjamin’s land must the "unclean" person – the one who does not take upon himself the name of Christ – be expelled. It will be remembered that Benjamin has no police force to ensure social harmony. Benjamin is indicating a spiritual rejection by the heavenly king, and possibly a physical banishment by the earthly king. Mosiah 5:15 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. Benjamin literally seals up the new covenant with the people. Their half of the covenant is to "be steadfast and immovable, always abounding in good works." As they honor that part of their covenant, Christ – who is their spiritual father – will seal them up as his. They will bear his name, and his attributes. With this name, they may have everlasting salvation and eternal life. Textual: Mormon ends a chapter here, and once again breaks at the end of a cited sermon. While this is the last of the quotations, it is not the end of the ceremonies. As will be seen in the next chapter, Benjamin anoints his son Mosiah as king, as he declared he would. Surely this would have been accompanied by some ceremony, but Mormon leaves it out. For Mormon’s purposes, the real impact of Benjamin’s actions are not over – the rest is simply historical details that are necessary to move the story along to the next item of great spiritual significance.
			by Brant Gardner. Copyright 1999