The structure of the forth section of King Benjamin's address is displayed, showing the overall chiastic order and the emphasis and increased clarity this great writer achieved by his masterful use of parallel expressions.

 

 



  A) The atonement covers the sins of the innocent  —  3:11

11  1   For behold, and also his blood atoneth for the sins
          2   of those who have fallen
               3   by the transgression of Adam,

                    4   who have died not knowing the will of God concerning them, or who have ignorantly sinned.


    B) Repentance is necessary for the rebellious  —  3:12

12                 5   But wo, wo unto him who knoweth that he rebelleth against God!

                         6   For salvation cometh to none such

                              7   except it be through repentance and faith on the Lord Jesus Christ.


     

C) We rejoice now as though Christ had already come  —  3:13-15

13   a   the Lord God hath sent his holy prophets among all the children of men, to declare these things to every kindred, nation, and tongue, that thereby

            b   whosoever should believe that Christ should come,

                 c   the same might receive remission of their sins, and rejoice

                 c   with exceedingly great joy, even as though he had already come among them.

14   Yet the Lord God saw that his people were a stiffnecked people,

                       d   and he appointed unto them

                             e   a law, even the law of Moses.

15                         e   And many signs, and wonders, and types, and shadows

                       d    showed he unto them,

            b   concerning his coming;
      a   and also holy prophets spake unto them concerning his coming;


    B') The atonement is necessary for the law of Moses  —  3:15

                    5   and yet they hardened their hearts,
                         6   and understood not that the law of Moses availeth nothing
                              7    except it were through the atonement of his blood.

 

A'- The atonement covers the sins of the innocent  —  3:16

16                 4   And even if it were possible that little children could sin they could not be saved; but I say unto you they are blessed;

               3   for behold, as in Adam,
          2   or by nature, they fall,
     1   even so the blood of Christ atoneth for their sins.


  D) Salvation is exclusively in Jesus Christ  —  3:17-18

17   v   And moreover, I say unto you, that there shall be no other name given nor any other way nor means whereby salvation can come unto the children of men,

            w    only in and through the name of Christ, the Lord Omnipotent.
18               x   For behold he judgeth, and his judgment is just;
                       y   and the infant perisheth not that dieth in his infancy;
                            z   but men drink damnation to their own souls


    E) Putting off the natural man and becoming a saint  —  3:18-19

     a   except they humble themselves
          b   and become as little children,

                c   and believe that salvation was, and is, and is to come, in and through the atoning blood of Christ, the Lord Omnipotent.

                      d   For the natural man

                           e   is an enemy to God,
                                f   and has been from the fall of Adam,
                                f   and will be, forever and ever,

                           e   unless he yields to the enticings of the Holy Spirit,

                      d   and putteth off the natural man

                c   and becometh a saint through the atonement of Christ the Lord,

           b   and becometh as a child,

      a   submissive, meek, humble, patient, full of love, willing to submit to all things which the Lord seeth fit to inflict upon him, even as a child doth submit to his father.


 

D'- Salvation is universal in Jesus Christ  —  3:20-22

20  v   And moreover, I say unto you, that the time shall come when the knowledge of a Savior shall spread throughout every nation, kindred, tongue, and people.

21             x   And behold, when that time cometh, none shall be found blameless before God,

                       y   except it be little children,

           w   only through repentance and faith on the name of the Lord God Omnipotent.

22                        z   And even at this time, when thou shalt have taught thy people the things which the Lord thy God hath commanded thee, even then are they found no more blameless in the sight of God, only according to the words which I have spoken unto thee.


 

F) The angel's words are witnessed by God  —  3:23-24

23  And now I have spoken the words which the Lord God hath commanded me.

24  And thus saith the Lord:


   

G) Final warning of God's judgement  —  3:24-27

     a   They shall stand as a bright testimony against this people, at the judgment day;

     a   whereof they shall be judged,

           b   every man according to his works, whether they be good,

           b   or whether they be evil.

25            c   And if they be evil they are consigned to an awful view

               c   of their own guilt and abominations,

                    d   which doth cause them to shrink from the presence of the Lord into a state of misery

                     d   and endless torment, from whence they can no more return;

     a   therefore they have drunk

     a   damnation to their own souls.

26       b   Therefore, they have drunk out

           b   of the cup of the wrath of God,

                 c   which justice could no more deny unto them

                 c   than it could deny that Adam should fall because of his partaking of the forbidden fruit;

                     d   therefore, mercy could have claim on them no more forever.

27                 d   And their torment is as a lake of fire and brimstone, whose flames are unquenchable, and whose smoke ascendeth up forever and ever.


  F'- The angel's words are witnessed by God  —  3:27

     Thus hath the Lord commanded me. Amen.

This is, of course, the central message of Benjamin's discourse and sits square in the center of this magnificent presentation. It is certainly the most complex section of this discourse and this outline tells only a part of that story. The central chiasum in this section sets at the center of another chiasum which spans Sections 3 and 4.

Remember, chapter 3 contains the words of an angel, and it is fitting that this entire message is formed into a powerful chiastic structure. Chiasmi can be formed of either a concept or a word structure. The Mosiah 3 chiastic structure illustrates both. The total chapter is organized into a concept chiasum with the central message of verses 18 and 19 as an imbedded word chiasum.

I want to cry, "Benjamin, HOW DID YOU DO THIS?" The overall structure represented by the seven sections presented in this study demonstrates an attention to detail which is beyond my comprehension. Then to lay on top of two of these sections the further requirements inherent in forming a magnificent overarching chiasmus, while maintaining a smooth and clear flowing narrative — and it survived Joseph Smith's uneducated translation. I think the Lord may have helped Joseph with a word here and there. What do you think?

Now this is certainly enough, but it's not all. In Mosiah chapter five (Section 7) there is a parallel chiasmus (Mosiah 5:10-12) to Mosiah 3:18-19. Each consists of six perfectly matched phrases. Each supplements and fills out the doctrine of the other. John Welch suggests that the chapter 5 chiasmus may have been Benjamin's way of emphasizing that the chapter 3 chiasmus was not by accident. This is an obviously and powerful evidence to any doubter that this structure was intended and is purposeful.