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Section I (2:9-28) All are Indebted to GodThis discussion will look at section 1 of Jack Welch's chiastic outline of King Benjamin's speech. This section of the speech is itself organized chiastically, and the text within each element of this chiasum exhibits a significant structure. Now, the objective of this discussion is not the analysis of King Benjamin's literary structure. But, I will take advantage of our knowledge of this structure as we use Benjamin's discourse as a class room for the exposition of techniques of more effective scripture study. In this section we begin to get acquainted with King Benjamin and his teachings. Benjamin speaks of his reign and we get some insights into his nature as a servant of God and of his people. As we read of his righteous rule we begin to sense why his people would love him, and we gain an appreciation for the blessing of being the subjects of a righteous king. Service is the focus of this first segment – service to God and service to our fellow men. But Benjamin's message is a little different from what we usually hear. Service, he declares, is our duty because we are in debt – we enter this world in debt to God and we will remain in debt with no way to repay. God is our creator and we owe to him all that we have and are. We are no more than dust, and even that dust is borrowed from God. Service is our only way of beginning to pay our debt. But, Benjamin says, we are not profitable servants. We can do nothing to profit God. Yet, when we serve He blesses us, and our debt increases. We can not put the Lord in our debt. We can do nothing to merit His favor or earn his blessing. All we can do is love Him and serve Him, which we do by serving His children. This section concludes with Benjamin's announcement of Mosiah to be King This is the chiastic outline of this section: In the study of any text it's always good to begin with an understanding of how that text is organized. Here we see evidence of a very purposeful structure. There is balance, symmetry, and relationship. It's obvious that Benjamin intended for this careful structure to contribute in some way to the understanding and appreciation of his message. Most texts have some structure. An outline that directed the organization and presentation of the message. That structure may not be as dramatic and purposeful as Benjamin's, but a search for structure is usually a very good way to begin to grasp the writer's intent. Further, Benjamin's choice of structure contributes to our comprehension of the organization of his message. Using a chiastic structure he would put a turning point or main point at the center. This section is no exception. At the center point the focus of Benjamin's message shifts from man to God – from man's service to his fellow creatures to the praise and honor he owes his God and his creator. As this presentation will demonstrate, however, there is much more than a chiastic structure in the organization of the speech. Parallelistic elements abound and this parallel nature of the structure frequently contributes to a deeper appreciation of Benjamin's meaning and emphasis.
What are the "mysteries of God"? Is there a hidden message in this elaborate way Benjamin has structured his speech? Many scripture speak of mysteries, what light can these throw on the scriptural use of this term, mysteries? To understand scripture it's necessary that we understand the Lord's meaning of the words used. A good place to start is the dictionary, but the Lord doesn't always use man's definition. An important check is other verses of scripture in which the same word is used. As is evident from the way this word mysteries is used throughout the scriptures, Benjamin is here telling us that what he is going to teach is not the wisdom of man, but the revelation of God.
What does "mortal" mean?
In these verses I see Benjamin as a type of our Heavenly King. It's interesting to compare these verses with Samuel's farewell speech in 1 Samuel 12:1-4. Note Benjamin's five point list of sins: murder, plunder, steal, adultery, any manner of wickedness. This appears to have been accepted by the Nephites as a five point legal code as this same list is repeated many times in the following Book of Mormon history: See Mosiah 29:36; Alma 23:3; Alma 30:10; and Helaman 6:23. In considering this code, some may wonder at the difference between "plunder" and "steal". In modern language these terms are sometimes used interchangeably, but this is inappropriate. Again, reference to the dictionary is helpful. Plundering is stealing by the employment of force. Thus, the action of an army in stealing from a conquered people is rightly called plundering.
When ye are in the service of your fellow beings ye are only in the service of your God. How did Jesus teach this same message? See Matthew 25:40. It's curious that this teaching of Jesus is part of his parable of the sheep and the goats. The sheep represented the righteous and where placed on the Lord's right hand, while the goats were placed on the left. This representation of the right being righteous while the left is wicked is reminiscent of the scape goat ceremony on the Day of Atonement. Some have speculated that Benjamin's speech might be a part of a Day of Atonement celebration. It's interesting that in chapter 5, verses 10 and 12 of this speech, Benjamin refers to this image of the wicked on the "left hand".
This is the turning point of this first section. The first stanza speaks of man's service to man, and is a summary of what has been said thus far. The second stanza speaks of man's service to God, and foreshadows the message of the remainder of this section.
"Yet ye would be unprofitable servants". Some might be bothered by this pronouncement. Isn't Benjamin that if I do everything I can do, its not enough—I'm still unprofitable. Isn't this depressing? Robert Millet calls this "divine indebtedness." What does "profit" imply? Jesus gave an interesting and confusing parable that can help here. See Luke 17:7-10. There is an interesting emphasis that is apparent in Benjamin's structuring of this concept. Notice the phrase, "if you should render all the thanks and praise." Then notice the parallel phrases: "if ye should serve him," "if ye should serve him." I think Benjamin is telling us exactly what we must do to thank or to praise the Lord — we must serve him! And he has previously told us how to do that — by serving His children. Robert Millet tells a story that fits here. He tells of Bill, a very dedicated and knowledgeable Latter-day Saint who he describes as sometimes being a bit officious. One day, a General Authority said, "Bill, always remember that people are more important than truth." Bill recoiled and said, "No! Truth is every thing." The General Authority responded, "No, Bill, people matter more than truth."
What does "keep the commandments" mean? Some of our non-Mormon friends have been told that we believe that after we are baptized we're required to live without sin. They claim that we teach that Christ only atones for those sins which were washed away by our baptism and we must pay for those we commit after baptism. They might even quote the 2nd or 3rd Articles of Faith as their evidence. We might just laugh at this interpretation of our doctrine and go our way. But, the unfortunate thing is that this misinterpretation of our teachings is what some Latter-day Saints believe. Perhaps the bigger and darker problem is that while they may have faith in the mercy of a just God, they have little faith in the mercy of their fellow saints. They strive for perfection for fear that nothing short of perfection will be acceptable to their fellow ward members. There are certainly verses in this first section of Benjamin's message that could also be used in support of this belief in the necessity of perfection. Benjamin takes sin very seriously, and he would make it no excuse. But, repentance is not forgotten. Remember, repentance is one of the most important of these commandments. In this next section Benjamin clearly conditions his denunciation of the sinner with, "If that man repenteth not." But, it isn't until chapter 3, verse 19, that Benjamin begins to make clear man's status before God.
The message of verses 23-25 is that God made you and you belong to him. He is your Master and you are in his debt. Even the dust from which you are made is borrowed from Him. In verses 24 he teaches that, as master, our Lord requires our obedience — and then He blesses us. We start out in debt, and no matter what we do to pay that debt we're unprofitable servants — but, if we obey Him and serve Him he blesses us and our debt increases. Benjamin is clear: you can't put God in your debt — you can do nothing to even begin to earn your salvation! OK. But, not even as much as the dust? With that declaration, some may just feel to turn Benjamin off. Modern prophets extoll man as the literal children of God, His sons and daughter, His heirs. But, Benjamin seems to be declaring that man is worthless. Well, fortunately, Mormon comes to our rescue. But, you have to want to be rescued. Mormon doesn't give us the answer to this puzzle until Helaman 12:7-8.
"To rid my garments of your blood" — is Benjamin suggesting that this speech, this testimony, was necessary to his salvation? How might that relate to the Lord's command that we warn our neighbor? |
