Commentary for the Book of Mormon: Mosiah 7-10

Chapters 7, 9, and 10 

These chapters explain the events of Ammon (not to be confused with Ammon, the son of Mosiah) and his finding of the people who traveled up to the land of Nephi and the events of Zeniff in reclaiming and establishing the the Land of Nephi

One reason for why the the Book of Mosiah is challenging to read is because there are multiple storylines that branch off from the main one. Thus keeping track of the timeline and the people involved is a challenge.

My aim for this post is to provide help. To do this, I would l like to first review the chronology and events. The other way I plan to help is by rearranging the chapter sequence.

Review of Chronology and Events

Up to this point, we have finished reading King Benjamin's speech. Now Mormon's abridgment turns to the people of Limhi. The people of Limhi originate from Zeniff. Zeniff was a Nephite descendant. As a reminder, even though Mormon uses the term of Nephites and Lamanites in his abridgment, we have to remember that in reality the there were two main groups in Zarahemla. There were the Nephites and the Mulekites. And in real reality, there will likely several different groups -- Nephites, Samuelites, Jacobites, and Josephites. But I won't go down that rabbit hole.

In Omni, we learn that the righteous Nephites fled out of the land of Nephi and traveled in the wilderness. Eventually, they discovered the land of Zarahemla. Zarahemla was established by the Mulekites, or the people of Mulek. Mulek was the last surviving son of King Zedekiah. Like Lehi and his family, he and his people were lead to the Americas.

But unlike Lehi and his family, the Mulekites's language and belief in God became corrupted. This was the state that they were in when the Nephites discovered them, One of the Nephites, Mosiah (not to be confused with King Benjamin's son Mosiah) taught the Mulekites language and also about the existence of God.

Eventually, the Nephites and Mulekites joined together. Mosiah was appointed king. Later King Benjamin (the same King Benjamin who gave the sermon in Mosiah 2-5) was appointed king.

Having this background, we now turn to the Zeniff and his people. The commentary for this week will be out of order. Instead of staring with chapter 7, I'm going to start with chapters 9 and 10, because those chapters happen first, chronologically. The events in chapter 8 happen after.

Below is diagram to help see how it fits together:

Chapter 9 -- Zeniff Leaves Zarahemla to Find the Land of Nephi 

Chapter 9 begins, 

1 I, Zeniff, having been taught in all the language of the Nephites, and having had a knowledge of the land of Nephi, or of the land of our fathers’ first inheritance, and having been sent as a spy among the Lamanites that I might spy out their forces, that our army might come upon them and destroy them—but when I saw that which was good among them I was desirous that they should not be destroyed.

...

3 And yet, I being over-zealous to inherit the land of our fathers, collected as many as were desirous to go up to possess the land, and started again on our journey into the wilderness to go up to the land;

Zeniff has a desire to return back to the land that Lehi and his family established when arrived to the Americas. This land is the what Zeniff refers to as the land of our "father first inheritance." Zeniff gathers all the people who were desirous to return and resettle the land of Nephi.  Moreover, verse 19, buy noting 279 people were slain battle against the Lamanites, shows that many joined Zeniff.

Yet, Zeniff indicates that he and his people faced hardships along the way. He finishes verse 3, saying

 but we were smitten with famine and sore afflictions; for we were slow to remember the Lord our God.

The phrase "slow to remember" God is only used in the Book of Mormon. One way it's used is comparatively -- i.e., the people did X, but/and were slow to remember their God.

1 Nephi 17: "Ye are swift to do iniquity but slow to remember the Lord you God."  

Mosiah 13: "...for they were a stiffnecked people, quick to do iniquity, and slow to remember the Lord their God

Another way it is used is when referring to two options -- i.e., the people could've done x, but instead they were not slow to remember their God. In these instances, the Nephites chose to not be slow to remember their God.

Alma 55: "But behold, the Nephites were not slow to remember the Lord their God in this their time of affliction.  

Alma 62: "...notwithstanding their riches, or their strength, or their prosperity...neither were they slow to remember the Lord their God; but they did humble themselves exceedingly before him. 

Based on the different uses outlined, Zeniff and his people were not like the Nephites in Alma, who were not slow to remember their God. Instead, he and his people are more like the people in 1 Nephi and Mosiah. Given this, and the fact that in these cases being slow to hearken to God is linked to doing iniquity. Could it be then that Zeniff and his people, in their journey to the Land of Nephi engaged in iniquity?

From verse 3 of Mosiah 9, we learn that the reason why Zeniff and his people "were smitten with famine and sore afflictions" was because they were slow to remember their God. Were the slow to remember their God because of their iniquity? Was their conduct akin, in certain degrees, to that of the Israelites in during the Exodus?

Moreover, did Zeniff and his people repent? Or did they continue in afflictions. Notice that verse 4 does not say anything about repenting. Instead, Zenos notes that "after many days' wandering in the wilderness" did they find the city of Lehi-Nephi. It's possible that they didn't repent during their afflictions. Moreover, it is only later on, in verse 17, where Zeniff mentions remembering the Lord. As he and his people prepare to fight the Lamanites, he records

17 Yea, in the strength of the Lord did we go forth to battle against the Lamanites; for I and my people did cry mightily to the Lord that he would deliver us out of the hands of our enemies, for we were awakened to a remembrance of the deliverance of our fathers.

To be awakened implies that one was "asleep" prior. Thus could Zenos be telling us that it was only during fighting the Lamanites that the people remembered the Lord? Could they have been "asleep" beforehand? What might that mean?

It's also worthwhile to note that Zeniff and his people did not battle the Lamanites until 13 years after they settled the city of Lehi-Nephi. Could it be that during those times they didn't remember the Lord?

It's interesting to ponder. Because if true, it suggests that sometimes the Lord, despite our wickedness, will still grant us according to our desires. And we may even prosper despite our wickedness? If this is the case, could it be that our success may not be a sign of divine favor, but simply us getting what we want?

Nevertheless, these suggestions are merely speculations. The text doesn't tell us enough to decide either way. But it's may be worthwhile to ponder.

In any case, after their tribulation in the wilderness, Zeniff and his people discover the city of Lehi-Nephi and enter into a covenant with the Lamanite king, Laman, to posses the land.

The record tells us that for the next 12 years the people

 ...began to build buildings, and to repair the walls of the city, yea, even the walls of the city of Lehi-Nephi, and the city of Shilom... [And they began] to till the ground, yea, even with all manner of seeds, with seeds of corn, and of wheat, and of barley, and with neas, and with sheum, and with seeds of all manner of fruits; and we did begin to multiply and prosper in the land.

However, as they began to prosper, the Lamanites attacked them during the 13th year of their occupation of the land. Here, Zeniff and his people cried God to deliver them, remembering the Lord's deliverance of their fathers.  God hear their cries and answer their prayers, endowing them with strength to defeat the Lamanites. Nevertheless, many of Zeniff's people (279) were killed in battle.

Chapter 10 -- Zeniff Accounts His Experience with the Lamanites

Zeniff continues his record explaining the events that followed the victory of the Lamanites. He explains that after the battle with the Lamanites they were able to establish peace and fortification for protection, setting up guards around the land. 

Zeniff notes that his and his people inherited the land of Nephi for 22 years. Is this 22 years total? Or is this 22 years + the 13 years mentioned in chapter 9? If  the later, the total number would be 35 years that Zeniff and his people have occupied the land of Nephi. This would also like place Zeniff in his 20s or 30s when he and his people decided to resettle the land of Nephi. 

The second time frame is likely correct, because in verse 5 Zeniff explains that he and his people had continual peace for 22 years. But in the previous chapter he and his people went to battled the Lamanites after 13 years of living the end. There can't be continual peace for 22 years if within the 22 years there was conflict. This reasoning suggests that Zeniff and his people occupied the land for 13 years. They had conflict with the Lamanites. After the battle, they occupied the land for 22 years of consecutive peace until Laman's son fights against Zeniff and his people. 

In any case, Zeniff and his people were industrious and prospered in the land. King Laman (not be be confused with Nephi's brother, Laman, since the events recorded are almost 400 years since Lehi and his family left Jerusalem) eventually dies and his son takes his place. Here, the Lamanites once again go up to battle against Zeniff and his people. And having put their trust in the Lord, the people of Zeniff were able to defeat the Lamanites and "drive them" out of the land of Nephi. 

Insight into the Traditions/Beliefs on the Lamanites 

In addition to this summary, Zeniff also gives us insight to the Lamanites' beliefs concerning the Nephites and why the Lamanites had animosity towards them. Zeniff explains, 

12 They were a wild, and ferocious, and a blood-thirsty people, believing in the tradition of their fathers, which is this—Believing that they were driven out of the land of Jerusalem because of the iniquities of their fathers, and that they were wronged in the wilderness by their brethren, and they were also wronged while crossing the sea;
13 And again, that they were wronged while in the land of their first inheritance, after they had crossed the sea, and all this because that Nephi was more faithful in keeping the commandments of the Lord—therefore he was favored of the Lord, for the Lord heard his prayers and answered them, and he took the lead of their journey in the wilderness.
14 And his brethren were wroth with him because they understood not the dealings of the Lord; they were also wroth with him upon the waters because they hardened their hearts against the Lord.
15 And again, they were wroth with him when they had arrived in the promised land, because they said that he had taken the ruling of the people out of their hands; and they sought to kill him.
16 And again, they were wroth with him because he departed into the wilderness as the Lord had commanded him, and took the records which were engraven on the plates of brass, for they said that he robbed them.
17 And thus they have taught their children that they should hate them, and that they should murder them, and that they should rob and plunder them, and do all they could to destroy them; therefore they have an eternal hatred towards the children of Nephi.

The tradition of the Lamanites break down into the following components:

1. Driven out of Jerusalem because of Lehi's iniquity
2. Laman and Lemuel were wronged in the wilderness, while crossing the sea, and while in Jerusalem.
3. Nephi had usurped their role of authority and rule
4. Nephi robbed them by taking the brass plates

Zeniff's description is useful for us to consider. Here, we see that due to certain beliefs, Laman and Lemuel were able to lead an entire people astray for many years. We also see why false doctrine/false beliefs are serious: They lead us away from the Lord. It appears that these beliefs were ingrained in the Lamanites. Moreover, the later generations had no way of suspecting that these beliefs were wrong. They grew up in the culture and adopted the belief systems, leading them to war against and afflict the Nephites.

Thoughts About Our Culture' Belief Systems and Traditions 

But what about us? We are raised in a world, in a culture, that has certain belief systems. Most of us take them beliefs for granted, without questioning their truthfulness and correctness.

Moreover, our culture's belief systems doesn't have to be confined broadly to American culture (or another nationality), but could also refer to our religious culture. Could it be that parts of LDS culture are not correct? Have we sought to question some of the belief systems within LDS culture? Does being a member of the LDS church automatically protect us from adopting false beliefs and traditions? Is there anywhere in scriptures showing that being part of God's people/his church protects people from adopting false traditions?

How did the Israelites do? The Jews? The Nephites? The early church? Were any of these groups/people immune from adopting false beliefs?

If not them, then why would we be any different? If we are no different than other of the Lord's people, it's worthwhile to consider what false beliefs we hold.

When presented with information that challenges us, how do we respond? Do we immediately reject it because it goes contrary to our set of beliefs? Do we evaluate it -- weighing the evidence and argument dispassionately? Do we use reason to determine the truth of something? Or do we use emotion?

Moreover, how are you in articulating your beliefs? If called on to explain what you believe, are you confident in explaining and articulating you basis for them?  Can you articulate it with reason? Or does it verge on emotions -- e.g., I feel this is true because.... Is feeling enough? Are feelings reliable enough to base a set of beliefs on? Did the righteous before base their belief off of feelings or knowledge? If the later, what makes us any different?

Bias Prevents Us For Learning Truth

One thing that prevents us for discovering more truth is bias. When you have something to lose from changing you beliefs, you're unlikely to change them. The priests or pharisees were those who had something to lose by accepting Jesus. And thus they did not allow themselves to consider the truth of Jesus' teachings. These groups stood to lose their status among the people.

...they make broad their phylacteries, and enlarge the borders of their garments, 6And love the uppermost rooms at feasts, and the chief seats in the synagogues, 7And greetings in the markets, and to be called of men, Rabbi, Rabbi. (Matthew 23: 5-7) 

By accepting Lord they would no longer be the leader, but Christ. They would no longer have the wealth that came from their position. In short, they stood to lose everything they defined themselves by. Because the cost was too great, they chose to reject the Lord.

Although this is an extreme example, it highlights a true principle in seeking for truth and avoiding false traditions. To find and discover truth, one has to be willing to not let biases get in the way. One has to not let the cost of accepting something new outweigh the reward of receiving truth. In order to receive all that God has, to be saved, we must put away all our false traditions. We must seek and love truth more than anything else. For to become a joint heir with Christ, "one must put away all [his/her] false traditions." (TPSJ, pg 321)

Chapter 7 -- Ammon Discovers the Land of Nephi and Meets with king Limhi

Chapter 7 begins after Mosiah (king Benjamin's son) was appointed king. After 3 years of peace, Mosiah wanted to know what happened to Zeniff and his people who traveled to the land of Nephi. To discover what happened, Mosiah sends 16 men to search for the land of Nephi. Interestingly enough, the leader of the party, Ammon, was a descendant of Zarahemla, not Nephi (or Jacob, Jospeh, or Samuel).

Not knowing which way to go, the ended up wandering in the wilderness for 40 days until they came to a hill, which was north of the land of Shilom. Ammon and three of his brothers journeyed into the land of Nephi where they were captured by king Limhi and his men. They remained in prison for two days until king Limihi summoned them. Ammon explains who he is, leading king Limhi to rejoice and explain what happened to his people.

Lihmi explains that he has his people are in bondage to the Lamanites because of their iniquities and abominations. Limhi laments the consequences of his people's disobedience. His explains that they killed a prophet because the prophet testified to them of the sins and iniquities.

Chapter 7 ends with king Limhi explaining what the Lord foretold would happen.

29 For behold, the Lord hath said: I will not succor my people in the day of their transgression; but I will hedge up their ways that they prosper not; and their doings shall be as a stumbling block before them.
30 And again, he saith: If my people shall sow filthiness they shall reap the chaff thereof in the whirlwind; and the effect thereof is poison.
31 And again he saith: If my people shall sow filthiness they shall reap the east wind, which bringeth immediate destruction.
32 And now, behold, the promise of the Lord is fulfilled, and ye are smitten and afflicted.
33 But if ye will turn to the Lord with full purpose of heart, and put your trust in him, and serve him with all diligence of mind, if ye do this, he will, according to his own will and pleasure, deliver you out of bondage.

Chapter 8 -- Ammon teaches the people of Limhi

Chapter 8 is the continuation of Ammon and king Limhi's discussion. 

8:8-11. The 24 Gold Plates 

In searching for the land of Zarahemla, king Lehi sent 43 men into the wilderness to find it. They were unable to. However, during their journey they discovered a desolate land that "was covered with bones of men, and beasts" as well as "ruins of buildings of every kind, having discovered a land which had been peopled with a people who were as numerous as the hosts of Israel."

In addition to these discoveries, the search group also discovered 24 plates of pure gold, containing engravings.

The Large Stone With Engravings and the 24 Gold Plates

Earlier in Omni we learned that the people of Zarahemla discovered the last Jaredite survivor, Coriantumr, and he lived with them. Moreover, in addition to living with them he also brought a large stone containing engravings which Mosiah (king Benjamin's father) interpreted.

As a recap:

20 And it came to pass in the days of Mosiah, there was a large stone brought unto him with engravings on it; and he did interpret the engravings by the gift and power of God.
21 And they gave an account of one Coriantumr, and the slain of his people. And Coriantumr was discovered by the people of Zarahemla; and he dwelt with them for the space of nine moons.
22 It also spake a few words concerning his fathers. And his first parents came out from the tower, at the time the Lord confounded the language of the people; and the severity of the Lord fell upon them according to his judgments, which are just; and their bones lay scattered in the land northward.

The large stone contained the first translated record of the Jaredite nation. It provided an account of Coriantumr and his people, as well the Brother of Jared and his family's experience after the Tower of Babel.

So before Limhi discvoered the 24 plates, the people of Zarahemla already knew about the Jaredite nation from Mosiah's (king Benjamin's father) translation of the large stone.

Thus the 24 records found by the search group provide an additional account to the Jaredite nation. But to what extent?

In Mosiah 28, we learn that Mosiah (king Benjamin's son) translated the records.

11 Therefore he took the records which were engraven on the plates of brass, and also the plates of Nephi, and all the things which he had kept and preserved according to the commandments of God, after having translated and caused to be written the records which were on the plates of gold which had been found by the people of Limhi, which were delivered to him by the hand of Limhi;
...
17 Now after Mosiah had finished translating these records, behold, it gave an account of the people who were destroyed, from the time that they were destroyed back to the building of the great tower, at the time the Lord confounded the language of the people and they were scattered abroad upon the face of all the earth, yea, and even from that time back until the creation of Adam.

Moreover, it was from these 24 plates that Moroni wrote the history of the Jaredites, which makes up the book of Ether

The record of the Jaredites, taken from the twenty-four plates found by the people of Limhi in the days of King Mosiah. (Heading of Ether 1) 

And these 24 plates were passed down from king Mosiah (King Benjamin's son) to Alma the Younger.

20 And now, as I said unto you, that after king Mosiah had done these things, he took the plates of brass, and all the things which he had kept, and conferred them upon Alma, who was the son of Alma; yea, all the records, and also the interpreters, and conferred them upon him, and commanded him that he should keep and preserve them, and also keep a record of the people, handing them down from one generation to another, even as they had been handed down from the time that Lehi left Jerusalem.

It was these 24 plates that Alma warned his son, Helaman, contain the "mysteries of the works of darkness" which lead to the destruction of the Jaredite nation. Not only did the 24 plates contain a record the Jaredite nation, they also contained the secret oaths and covenants that lead to the Jaredite destruction.

21 And now, I will speak unto you concerning those twenty-four plates, that ye keep them, that the mysteries and the works of darkness, and their secret works, or the secret works of those people who have been destroyed, may be made manifest unto this people; yea, all their murders, and robbings, and their plunderings, and all their wickedness and abominations, may be made manifest unto this people; yea, and that ye preserve these interpreters.
...
27 And now, my son, I command you that ye retain all their oaths, and their covenants, and their agreements in their secret abominations; yea, and all their signs and their wonders ye shall keep from this people, that they know them not, lest peradventure they should fall into darkness also and be destroyed.
...
29 Therefore ye shall keep these secret plans of their oaths and their covenants from this people, and only their wickedness and their murders and their abominations shall ye make known unto them; and ye shall teach them to abhor such wickedness and abominations and murders; and ye shall also teach them that these people were destroyed on account of their wickedness and abominations and their murders. (Alma 37) 

And the works of darkness among the Jaredite nation were revealed to the Lord's servant.

23 And the Lord said: I will prepare unto my servant Gazelem, a stone, which shall shine forth in darkness unto light, that I may discover unto my people who serve me, that I may discover unto them the works of their brethren, yea, their secret works, their works of darkness, and their wickedness and abominations. (Alma 37)

It's unclear whether the word Gazelem refers to the servant or the stone. But in any case, the Lord called a servant, a seer. The seer uses a stone to reveal the secret works. The works were written down so they might be revealed for what they are.

Helaman obeyed his father and kept the records secret. However, the devil, himself, revealed the secret works to Gadinaton.

22 And it came to pass that they did have their signs, yea, their secret signs, and their secret words; and this that they might distinguish a brother who had entered into the covenant, that whatsoever wickedness his brother should do he should not be injured by his brother, nor by those who did belong to his band, who had taken this covenant.
23 And thus they might murder, and plunder, and steal, and commit whoredoms and all manner of wickedness, contrary to the laws of their country and also the laws of their God.
24 And whosoever of those who belonged to their band should reveal unto the world of their wickedness and their abominations, should be tried, not according to the laws of their country, but according to the laws of their wickedness, which had been given by Gadianton and Kishkumen.
25 Now behold, it is these secret oaths and covenants which Alma commanded his son should not go forth unto the world, lest they should be a means of bringing down the people unto destruction.
26 Now behold, those secret oaths and covenants did not come forth unto Gadianton from the records which were delivered unto Helaman; but behold, they were put into the heart of Gadianton by that same being who did entice our first parents to partake of the forbidden fruit. (Helaman 6) 

The knowledge of the secret oath and covenants quickened the demise of the Nephite nation.

These secret combinations show up in connection with the Jaredites, then they disappear. They reappear scant years prior to the arrival of the Savior in the New World, and then disappear for over two hundred years. Finally, they reappear to play a role in the final denouement of the Nephites. While the majority of the conflicts in the Book of Mormon occur with the Lamanites, the most destructive conflicts are those that come at the hands of the secret combinations, and specifically the Gadianton robbers. The Lamanites might be the Nephites’ most common enemy, but the Gadianton robbers are the most dangerous. 

Source: https://www.fairmormon.org/conference/august-2002/the-gadianton-robbers-in-mormons-theological-history-their-structural-role-and-plausible-identification 

As this article notes, the greatest destructive force was not the from without, but within. Once the Nephites adopted the works of darkness, administered in oath and covenants, the wickedness of their nation was accelerated.

Moreover, the oath they Jaredites and Gadianton robbers performed with each others, are the same oath that were taught to Cain by Satan. These oaths are oaths made to get gain and power. The knowledge of these things were passed on through Cain's lineage.

47 And Lamech said unto his wives, Adah and Zillah: Hear my voice, ye wives of Lamech, hearken unto my speech; for I have slain a man to my wounding, and a young man to my hurt.
48 If Cain shall be avenged sevenfold, truly Lamech shall be seventy and seven fold;
49 For Lamech having entered into a covenant with Satan, after the manner of Cain, wherein he became Master Mahan, master of that great secret which was administered unto Cain by Satan; and Irad, the son of Enoch, having known their secret, began to reveal it unto the sons of Adam;
50 Wherefore Lamech, being angry, slew him, not like unto Cain, his brother Abel, for the sake of getting gain, but he slew him for the oath’s sake.
51 For, from the days of Cain, there was a secret combination, and their works were in the dark, and they knew every man his brother.
52 Wherefore the Lord cursed Lamech, and his house, and all them that had covenanted with Satan; for they kept not the commandments of God, and it displeased God, and he ministered not unto them, and their works were abominations, and began to spread among all the sons of men. And it was among the sons of men. (Moses 5) 

8:13 -- A Seer v. A Prophet

Ammon's discussion with king Limhi reveals a distinction between two type of prophets. King Limhi asks whether Ammon knows of anyone who can translate the 24 gold plates. Ammon responds affirmatively. In the response, we learn the distinction between a seer and prophet -- that a seer is greater than a prophet.

Based on this, let's break down the difference between the two by understanding what each of these terms mean. 

Prophet 

Elder  John A. Widstoe provides a helpful definition. Although it's not perfect, it provides a helpful start to begin our understanding of what a prophet is. 

A prophet is a teacher. That is the essential meaning of the word. He teaches the body of truth, the gospel, revealed by the Lord to man; and under inspiration explains it to the understanding of the people. He is an expounder of truth. Moreover, he shows that the way to human happiness is through obedience to God's law. He calls to repentance those who wander away from the truth. He becomes a warrior for the consummation of the Lord’s purposes with respect to the human family. The purpose of his life is to uphold the Lord's plan of salvation. All this he does by close communion with the Lord, until he is "full of power by the spirit of the Lord." (Micah 3:8; see also D&C 20:26; 34:10; 43:16) 

...

A prophet also receives revelations from the Lord. These may be explanations of truths already received, or new truths not formerly possessed by man. Such revelations are always confined to the official position held. The lower will not receive revelations for the higher office. 

 Widstoe's definition of a prophet is accurate in many respects. However, I think confining a prophet to a teacher misses the other important aspects and characteristics of a prophet. To say that a prophet is a teacher is to lessen the statute of a prophet. It is true that a prophet teaches. It also a true that a prophet will be taught principles and truths to teach to others. But not every teacher is a prophet. This is the thing that I believe Elder Widstoe's definition misses.

As a reminder, the characteristic of a prophet is one who has a testimony, or witness, of Jesus Christ. Those who have witness of Christ are in the minority, not majority. A person can't bear testimony of Christ's existence if he doesn't have actual knowledge that Christ exits. Mere belief in Christ's existence is not enough to say that someone knows that Christ lives.

Because the criteria for a prophet is based on testimony of Christ, this means that anyone who has a testimony of Christ, regardless of their church calling or office, is a prophet. The title of prophet doesn't not necessarily mean that a prophet is the leader of the church. This fact is the reason why Paul, in 1 Corinthians 14, encourages everyone to seek and obtain the gift of prophecy.

Pursue love, and earnestly desire the spiritual gifts, especially that you may prophesy.

And because a prophet can be anyone who receives a witness of Christ, women can also be prophets. For instance, Moses's sister Miriam was called a prophet (Exod 15:20). Deborah, one of the judges of Israel, was called a prophet (Judg 4:4). Additionally, Isaiah's wife was a prophetess. (Isaiah 8:3).

Thus a better definition of a prophet is a person (man or woman) who has a witness of Christ and teaches about Christ.

Hebrew Definition of Prophets

But instead of stopping at that definition, I'd like to push this a little further by looking at the Hebrew word for prophet and its meaning. The Hebrew word for prophet is navi. The meaning of this word is messenger. Thus a prophet, in essence, is a messenger. But what makes him a unique messenger is his testimony of Christ. Having a direct knowledge of Christ allows the prophet to interact with the Lord and receive instruction directly from him.

Often, the Lord will instruct the prophet to deliver a message to the people. And because the prophet directly interacts with the Lord, the message he receives from the Lord is based on revelation.  The message the person delivers is not delivered based on feeling, the message is delivered according to what the Lord directs the prophet to speak. Thus as the messenger, the prophet is to serve as God's representative or ambassador.

“Now go [Lord speaking to Moses]; I [the Lord] will help you speak and will teach you what to say” (Exod. 4:12) 

This is why when a prophet speaks he/she will state the authority they are delivering the message. This can come through angelic ministration. The phrase "thus saith the Lord" or stating that the Lord told me, or something to that effect. There is not one way to show the authority, but the authority will be stated.

And thou shalt say unto Pharaoh, Thus saith the LORD, Israel is my son, even my firstborn: (Exodus 4:22)  

Thus saith the LORD of hosts; If thou wilt walk in my ways, and if thou wilt keep my charge, then thou shalt also judge my house, and shalt also keep my courts, and I will give thee places to walk among these that stand by.  (Zachariah 3:7) 

The prophet can't hem and haw is way through the message. He is required to say exactly what the Lord would say. When acting as a prophet, a prophet can't speak on his own authority or express is own opinions. Because the prophet is to speak the words of the Lord, exactly as the Lord wants him to say it, this will often make the prophet unpopular.

7 For the Lord GOD will help me; therefore shall I not be confounded: therefore have I set my face like a flint, and I know that I shall not be ashamed. (Isaiah 50)

To understand what it means to set one's face like flint, consider this explanation:

Flint is a very hard type of sedimentary rock. When struck against steel, a flint edge produces sparks to start a fire. Setting your face like flint implies that you’re expecting some opposition, to stand strong in the face of adversity.To set your face like flint means to regard these difficulties as worthwhile when you consider what they will lead you to. 

https://medium.com/@mgyarmathy_/he-set-his-face-like-flint-70c6b634979b 

Oftentimes what the Lord has to say, through the prophet, is harsh, direct, and offensive to many. In short, the words of prophets are often not politically correct.

They say, If a man put away his wife, and she go from him, and become another man’s, shall he return unto her again? shall not that land be greatly polluted? but thou [Judah/Israel] hast played the harlot with many lovers; yet return again to me, saith the Lord. (Jeremiah 3:1) 

27 Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchers, which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness. 28 Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity. (Matthew 24)

Seer

The next category of prophet, is that of seer.  Fortunately for us, Ammon explains the characteristics of a seer:

16 And Ammon said that a seer is a revelator and a prophet also; and a gift which is greater can no man have, except he should possess the power of God, which no man can; yet a man may have great power given him from God.

First, a seer is prophet as well. Thus the definitions and characteristics we learned about concerning a prophets also apply to a seer. A seer then also as a witness/testimony of Jesus Christ. A seer knows Christ personally and speaks to him directly.

However, where a prophets receives instruction from the Lord, a seer sees into both the past and future.

17 But a seer can know of things which are past, and also of things which are to come, and by them shall all things be revealed, or, rather, shall secret things be made manifest, and hidden things shall come to light, and things which are not known shall be made known by them, and also things shall be made known by them which otherwise could not be known.

Based on this understanding, Isaiah, although called a prophet was also a seer as well. The same applies to John the Revelator and Daniel. Each of these men saw into the future. Nephi also seems to fall into this category as well as the Brother of Jared, Enoch, and Abraham. All of these men also saw into the future. Moreover, Brother of Jared as well as Abraham learned of the past as well.

...he showed unto the brother of Jared all the inhabitants of the earth which had been, and also all that would be; and he withheld them not from his sight, even unto the ends of the earth. (Ether 3:25) 

Widstoe also remarks in his definition of a seer the following: 

"A seer is one who sees with spiritual eyes. He perceives the meaning of that which seems obscure to others; therefore he is an interpreter and clarifier of eternal truth."  He foresees the future from the past and the present. This he does by the power of the Lord operating through him directly, or indirectly with the aid of divine instruments such as the Urim and Thummim. In short, he is one who sees, who walks in the Lord's light with open eyes. -- John A. Widtsoe, (1960). Evidences and Reconciliations, Salt Lake City: Bookcraft, 256–58.

Interpreters 

In addition to having spiritually eyes, seers are given tools to uncover and reveal the hidden truths. The tools provided to seers are interpreters -- or seer stones.

13 Now Ammon said unto him: I can assuredly tell thee, O king, of a man that can translate the records; for he has wherewith that he can look, and translate all records that are of ancient date; and it is a gift from God. And the things are called interpreters, and no man can look in them except he be commanded, lest he should look for that he ought not and he should perish. And whosoever is commanded to look in them, the same is called seer.

This is how Mosiah translated the 24 records:

11 Therefore he took the records which were engraven on the plates of brass, and also the plates of Nephi, and all the things which he had kept and preserved according to the commandments of God, after having translated and caused to be written the records which were on the plates of gold which had been found by the people of Limhi, which were delivered to him by the hand of Limhi;
...
13 And now he translated them by the means of those two stones which were fastened into the two rims of a bow.
14 Now these things were prepared from the beginning, and were handed down from generation to generation, for the purpose of interpreting languages;
15 And they have been kept and preserved by the hand of the Lord, that he should discover to every creature who should possess the land the iniquities and abominations of his people;
16 And whosoever has these things is called seer, after the manner of old times.

Jospeh Smith was rightfully called a seer. Through God's power and the interpreters, Jospeh Smith was able to bring forth an ancient record, written in an unknown language, into English.

 Joseph translated some characters.19 According to one description of this process given by Joseph, he would put his finger “on one of the characters and imploring divine aid, then looking through the Urim and Thummin, he would Miraculous Translation of the Book of Mormon Introduction 85 see the import written in plain English on a screen placed before him

Source:  The Miraculous Translation of the Book of Mormon. John W. Welch. https://archive.bookofmormoncentral.org/sites/default/files/archive-files/pdf/welch/2016-04-11/welch_the_miraculous_translation_of_the_book_of_mormon_opening_the_heavens.pdf

Other people in the scriptures who we broadly refer to as prophets were also seers. This includes the prophet Samuel, Isaiah, and Jeremiah.

Moreover, the Israelite High Priest's breastplate appears to have held the Urium and Thummim

Exodus 28 provides the requirements for the High Priest's garment, called an ephod. The High Priest was to wear of breastplate that was arrayed in various jewels. In addition to this, the High Priest were instructed to put the Urim and Thummim in the breastplate.

29 And Aaron shall bear the names of the children of Israel in the breastplate of judgment upon his heart, when he goeth in unto the holy place, for a memorial before the Lord continually.
30 ¶ And thou shalt put in the breastplate of judgment the Urim and the Thummim; and they shall be upon Aaron’s heart, when he goeth in before the Lord: and Aaron shall bear the judgment of the children of Israel upon his heart before the Lord continually. (Exodus 28) 

Commentary for the Book of Mormon: Mosiah 4-6

Chapters 4 and 5 

For this chapter, I'm going to break my commentary into the following five categories:

1) Recognizing One's State Before God;
2) Receiving a Remission of Sin
3) Retaining of Remission of Sins
4) Entering into A Covenant With God

1. Recognizing One's State Before God

After King Benjamin spoke, we read in verse 1 that "the multitude...had fallen to the earth, for the fear of the Lord had come upon them." The fear of the Lord refers to awareness of one's fallen state. To be struck by the fear of the Lord is to recognize that without receiving a remission of sins, one will be cut off from the Lord. It is also to recognize his greatness and our own nothingness.

As we learned from the last post, there are three required elements for understanding and receiving the word--hear, opening the heart, and opening one's mind. It appears that the audience did these things as they listened to King Benjamin's message. And as they did, they came to a realization of their real state before God. And the truth was frightening.

And in this state of fear, they knew that only one thing could be done. It was to beg and plead for the remission of their sins. Earlier, I explained in depth what the gospel of Jesus Christ and how to fully apply it in our lives. We read 2 Nephi 31-32, which gives us a set of conditions. I tired to explain what they mean to illustrate what precisely is required. However, Mosiah 4 reveals the heart of the person who desires to receive a remission of his/her sins.

Notice that the Mormon records that the people "cried aloud" instead of prayed or called aloud. The use of the word suggests that the people felt deep pain and were torn. Their hearts were pierced, and just like many of cry when emotional or physically hurt, these people cried out in response to their salvation.

Having a Godly Sorrow

To truly receive a remission of sins, which comes from receiving the Holy Ghost which sanctifies one's soul, requires a pleading and crying out the the Lord. Paul explains this type of sorrow as a godly sorrow to the Corinthians. He explains,

9 As it is, I rejoice, not because you were grieved, but because you were grieved into repenting. For you felt a godly grief (sorrow), so that you suffered no loss through us.
10 For godly grief produces a repentance that leads to salvation without regret, whereas worldly grief produces death. (2 Corinthians 7) (ESV) 

 Paul distinguishes between two types of griefs/sorrows. One type is godly grief/sorrow. The other is a worldly grief. The former leads to salvation. The later does not.

Worldly Sorrow

Many of us, when we intend to repent, fall in to second type of sorrow. We repent because we feel external pressure from others. Or we repent because our actions have lead to negative consequences and we wish for the consequence to be removed. As Paul explains, this type of sorrow won't lead to salvation because we are sorrowing over the wrong thing. We are sorrowful because of how others view us or because we've ended up with a consequence we don't like. If either of those two things didn't occur (people didn't care or we didn't experience a consequence from our sinful action), then we likely wouldn't feel the sorrow. Thus our intentions are not sincere.

The reason why this type of sorrow leads to death is because we are not sorrowing over what matters. We are spending our time and energy sorrowing over how other perceive or the consequence, instead of sorrowing over the face that we are fallen and our action are offending a just and holy God.  Under a worldly sorrow, we don't recognize that the true problem is ourselves. We don't recognize that we are, in many ways, a wretched person.

This is not to vindicate John Calvin, who argued that men were depraved and hopeless people, but it is to point out that until we reconcile ourselves with Christ, we act in ways that hurt us and others. If we don't reconcile ourselves with Christ, then we are the problem not the solution. Humans are wonderful people. We are so wonderful that the God of Heaven spends his entire existence focused on brining us back to Him, endowing us with His knowledge and glory. God loves us. He knows our potential and works effortlessly to help us reach it. But he can't join with us, if our actions are contrary to us. To join with him in partnership, we have to recognize our true nature and turn from it.

Godly Sorrow

Since a worldly sorrow is more concerned with the consequences instead of the person, it won't yield anything. Instead, spending our time in worldly sorrow will be spending our time sorrowing overt things that don't matter or what change.

Instead, we need to have a godly sorrow. What exactly is a godly sorrow? As staters, we know that it's not a worldly sorrow. Thus it's not a sorrow based on how others views us. Nor is is based on facing consequences. What makes this expression harder to define is that this is the only time such expression is used in the scriptures.

Nevertheless, the scriptures do tell us how God expects us to repent. They also inform us what is required. Consider the following verse from Joel:

12 ¶ Therefore also now, saith the Lord, turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning:
13 And rend your heart, and not your garments, and turn unto the Lord your God: for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil.

Pay attention to the language used.

• Turn with all heart (with all 
• Turn with fasting 
• Turn with weeping
• Turn with mourning 
• Rend your heart

These words convey a deep pain and anguish. Moreover, the sorrow comes from within. Rending garments in the Bible is a sign of grief and pain. It's used as an outward expression one's inner pain. Yet the Lord doesn't care about making signs of outward grief if the heart (the soul, essence, entire being) of the person is not torn. 

To get further sense, consider the words of a person describing his coming to receive forgiveness from God. 

...[I]n my weaknesses, I sought to do good continually; I remained chaste and sought not to satisfy the flesh but instead sought to fill myself with the spirit. I literally cut myself off from the things of this world, I did not partake and refused to join in the pleasures whether wicked or not, that are carnal nonetheless. I stayed home and only went outdoors as I needed. In a sense, I went into a cave to dwell and refused to leave it until I had accomplished to do that which I had set out to do. My house became my cave and it became a place, a temple, that could be holy and set apart from the world... While my house became my cave, I was not an isolationist but where I could, I cut out the world from my life and I did. Though I did stumble and sin, I repented and kept going in faith, nothing wavering.

 ...[T]hough I am weak, I was continually repenting and I sought the Lord with all of my heart and being, though I feared and trembled before Him, and though I was sorely chastised I wanted to please Him and knew that it pleased Him to bruise me when and in those times that He did and according to His own will. And He did it so He could show me His great strength and also His mercy and that He is mighty to save. For the Lord chastises those whom He loves. Which chastisement, and trial, was sore to bear.
I wanted to keep His commandments, not because it was a commandment but I desired to please Him because I loved Him...I made to Him an offering of my own life in the depths of pain, physical agony and despair, for my soul was wretched and tormented for all my sins and for fighting against Him and yet He loved me anyway and He did fill me with His love and did sustain me from day to day, none else could bring relief, only He could and He intended it to be that way, to teach me and show me that He was not only capable of preserving my life but also that He was mightier than death and sin and that I could rely upon Him for my salvation. 

I did offer to Him in all humility a broken man and unafraid, that should He if he desired to take my life, He could, and I would not withhold it from Him for I was guilty and His judgments just. I offered my life to Him freely, but I swore to Him in that same breath with an oath from my lips with all that is me and all the courage that I could muster with my whole heart and my whole soul and crying out to the Lord for His mercy and deliverance, that if He preserved my life, for it was always and is always in His hands, that I would serve Him all the days of my life, and He did hear my cry and pleadings, and was sorely proven in all things before He accepted the offering of a broken heart and contrite spirit, and made all the offerings and sacrifices He appointed unto me, that I should make to Him and when He accepted them I heard the Lord speak and He spoke and said in His own voice: I have accepted of you, your sacrifice and offerings made unto to me in righteousness... 

2. Receiving a Remission of Sins

Once one has fully humbled themselves before the Lord, acknowledging their state and sins, and asking for forgiveness, then one receives a remission of sins.

Mosiah 4 and 5 breaks down receiving a remission of sin into three categories: First, is receiving peace of conscience. Second, is the knowledge gained. Third, it is the change from within.

Receiving a Peace of Conscience 

In Mosiah 4, Mormon records what occurred to the people once they received a remission of their sins. It says,

3 And it came to pass that after they had spoken these words the Spirit of the Lord came upon them, and they were filled with joy, having received a remission of their sins, and having peace of conscience, because of the exceeding faith which they had in Jesus Christ who should come, according to the words which king Benjamin had spoken unto them.

The Holy Spirit entered into their souls causing them to receive a remission of sins, which filled them with joy and gave them a peace of conscience.

This is one blessing that comes from receiving a remission of sins. It's also one sign. When one's sins are remitted, one is now blameless before God. Being blameless, the person knows that although they do not know all things, they know that they are fully obedient to all of God's commands they are aware of. As we learned from King Benjamin's speech, people are held accountable for what they know, not for what they don't know. God only expects us to be fully obedient to what we know.

When one has fully obedient to God, then one knows that their previous sins have been forgiven and that they are now walking in life without erring towards God. This knowledge brings peace. Because this person knows that no matter what happens, if they should die, that they will be brought into paradise because their lives were reconciled to God.

One major cause of fear is guilt. If not handled in this life, we will face it in the next, which guilt will cause us to shrink from the presence of God, not wanting to be in his presence. However, even before this period, our daily lives are can be filled with guilt. For some of us, we know that we ought to behave better than we are. We know that we can be better people. For others, this guilt has been suppressed either through distraction or of reassuring oneself of their standing before God.

But no matter how we try to handle our guilt, if we do it without God, our conscience will convict us. This is often manifested in the way we respond the challenges and trials.

This is what Enos experienced when he prayed for remission of sins. He recognized that his life was not fully reconciled with God, and it caused him to hunger for reassurance.

Knowledge Gained 

Knowledge of God's Character 

Besides feeling at peace, another fruit of receiving a remission of sins is gaining knowledge about God. When we receive a remission of sins, the Holy Ghost, the comforter and record of heaven, takes his abode in us. When he does, he bears witness to our souls of God's "goodness", "matchless power", "wisdom", "his patience", "his long-suffering towards" us, and the power of the atonement. Having this knowledge is a witness to ourselves of a power beyond our full comprehension.

Although we may not have a perfect knowledge of God's existence, the effect of the Holy Ghost upon our spirits causes us to have a strong witness of his existence. From receiving a remission of sins, we gain a knowledge, that deep down, within our souls, that God exists. Does this mean that we can say with 100% surety that God exists. No. But it does mean that we know have the assurance and confidence to exercise greater faith in God. And by connecting with the Holy Ghost, we gain a better understanding of God's character. Further notice that King Benjamin doesn't say they will know God, but rather he says that they will have knowledge of his character. This begins with receiving the Holy Spirit through the remission of sins.

Knowledge of Future Events 

In addition to gaining a deeper understanding of God's character, a common occurrence of receiving a remission of sins through the baptism of fire and the Holy Ghost, is the ability to prophesy. Yes, you don't have to hold the office of a prophet in the LDS church to prophesy. Although a person can't receive revelations for those above him, any person given the Spirit can prophesy.

Moses explained this principle to the Israelites who were surprised to see another person in the camp prophesying. They asked Moses to put a stop to it. He replied

And Moses said unto him, Enviest thou for my sake? would God that all the LORD'S people were prophets, and that the LORD would put his spirit upon them! (Numbers 11:29) 

Moses statement reveals a underlying truth to the gospel. God seeks for all people prophesy through his spirit. This is why Paul encouraged the Saints of the New Testament church to seek for the gift of prophecy:

Pursue love, and earnestly desire the spiritual gifts, especially that you may prophesy. 2 For one who speaks in a tongue speaks not to men but to God; for no one understands him, but he utters mysteries in the Spirit. 3 On the other hand, the one who prophesies speaks to people for their upbuilding and encouragement and consolation. 4 The one who speaks in a tongue builds up himself, but the one who prophesies builds up the church. 5 Now I want you all to speak in tongues, but even more to prophesy. The one who prophesies is greater than the one who speaks in tongues, unless someone interprets, so that the church may be built up. (1 Corinthians 14) (ESV)

When one receives a remission of sins through the Holy Ghost, one is often able to prophesy. This happened with the people hearing King Benjamin's speech who remarked:

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.

Endowed with the Spirit due to their remission of sins, the people received knowledge of future events and if it were necessary could prophesy of all things.

Change From Within 

Like Enos, whose heart changed to feel after his brethren, the Nephites, as well as his enemies, the Lamanites, the remission of sins leads to a change of heart.

In chapter 5, King Benjamin inquires as to whether the people believed his words. They respond as follows:

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.

Receiving a remission of sins will produce a mighty change in one's heart. Many people struggle with sins that are hard to overcome. Many struggle their entire lives, unable to overcome them. These sins range the gambit from drugs to pornography, to anger, to lust, jealousy, envy, greed etc. All of us who have not received a remission of sins. Who have not been baptized of fire. We all struggle with a weakness. Some character flaw that prevents us from growing.

Modern psychology and therapy generally focus on treatment instead of curing. Instead of getting down to the cause, therapy focus on the symptoms. If one is angry, therapy seeks to help them person to control his anger. Instead of fixing exactly what is making him angry in the first place. And as result the changes made are not lasting. This is evidenced by the fact once a person stops seeing their therapist, the revert back to their original self.

However, as any good doctor knows, the best way treat someone is to cure the cause of the problem. For us, the scriptures are clear why we, as humans, sin. We sin because our hearts are turned from God, thinking we know better. As a result the Spirit leaves us, leaving us exposed to temptation. The only way to correct this is to bring the Spirit in our lives to change our hearts. This happens through receiving a remission of sins through the baptism of fire.

Notice that in verse 2, the people remark that the Spirit brought such a change that "they had no more disposition to do evil, but to do good continually." This is what is meant by receiving God's grace. God's spirit, given to us, will change us. It's not on our own account, but the Spirit's -- God's gift to us for desiring him with all our hearts, might, mind, and strength. Having His Spirit within us will change us. As long as we are able to retain a remission of sins, the Spirit will abide in us, growing in power as we further sanctify ourselves. Each growth will lead to more changes until one's love is perfect in Christ.

Peter outlined this progression in his letter

3 According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue:
4 Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust.
5 And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge;
6 And to knowledge temperance; and to temperance patience; and to patience godliness;
7 And to godliness brotherly kindness; and to brotherly kindness charity.
8 For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ. (2 Peter 1) 

Jospeh Smith clarified what this meant

Repent of all your sins, and be baptized in water for the remission of them, in the name of the Father, and of the Son, and of the Holy Ghost, and receive the ordinance of the laying on of the hands of him who is ordained and sealed unto this power, that ye may receive the Holy Spirit of God; and this is according to the Holy Scriptures, and the Book of Mormon; and the only way that man can enter into the celestial kingdom...and then [after receiving a remission of sins] “Add to your faith, virtue; and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly kindness; and to brotherly kindness, charity [or love]; for if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful, in the knowledge of our Lord Jesus Christ." -- Teachings of the Prophet Joseph Smith, pg 16

Having exercised faith to receive a remission of sin, one then seek to develop virtue, and with virtue knowledge, until one has developed charity fo all.

3. Retaining of Remission of Sins

After having received a remission of sins, the next phase is to retain a remission of sins so that one can be found spotless before God and to grow and improve. King Benjamin explains how:

• Always remember: 
• God's greatness
• Our own nothingness 
• God's goodness
• God's long-suffering  
• Humble ourselves in the depths of humility

If one does these things, they will always retain a remission of sins.

4. Entering Into A Covenant With God 

The act receiving a remission of sins through the baptism of fire is a covenant before God. When one receives a remission of sins, they then covenant with God to 1) do his will and 2) to be obedient to his commandments in all things until the end.

Chapter 6

6:1 -- Take the Names.

Why does Mormon note that King Benjamin took the names of the people who entered into the covenant?

Hugh Nibley Explains:

The cultural point of this scene has to do with the fact that you weren't a member of the kingdom unless your name was on the list. So you had to be registered in the books--the books that were open from the foundation of the world. Remember, when the world was founded, the books were opened. The Book of Life was one of those books, and there were many other books. The Book of Life, as the formula goes in the New Testament, which was open at the foundation of the world, containing the names of all those who would come down to this earth in the various dispensations. That's what the Book of Life was as understood by the Jews and the Christians in the early days. So all this falls into the pattern of reality, of the real social organization. And there's the fact that it bears this amazing stamp of authenticity--that everything takes place here exactly according to the pattern of the ancient year assembly and the like. 

So their names were taken and put on the list which is the Book of Life, which is opened at the new year. It is a register of all the people who have a right to live in the kingdom and pay taxes during that year. That's what the Book of Life is. . . . Everyone who signed agreed to keep the covenants. "You are this day reborn" (see Mosiah 5:7). Remember, he gave them a new name (Mosiah 5:7-8). It was their birthday, it was the beginning of a new age. Everything began anew on that day. Everything was renewed. He had them all registered and took their names down, so they were all set for the new age now. . . . So now they could vote. Notice, that king Benjamin did all this [this ritual covenant ceremony] before he anointed or crowned his son because these people had to be registered voters in order to give the acclamation. That's the acclamation of the king -- Hugh W. Nibley, Teachings of the Book of Mormon, Sem 1, p. 481-482; Sem 2, pp. 11-12

For more information on the Book of Life, see these verses:
1. Luke 10:20
2. Hebrews 12:22-23
3. Revelation 20:15
4. Revelation 3:5
5. Revelation 13:8
6. Revelation 17:8
7. Daniel 12:1
8. Philippians 4:3
9. Pslam 56:8
10. Malabi 3:16

6:3 -- Appointed Priests. Mosiah, King Benjamin's son, appointed priests to teach the people [in order that] the people might "hear and know the commandments of God, and to stir them up in the remembrance of the oath which they made." 

6:6 -- Did Observe His Judgements and Statutes 

Addition insight from Hugh Nibley 

"...here in this verse we find a good old Dead Sea Scrolls formula: The judgments, the statutes, and the commandments. They are the big three; they always go together here. In the Serekh Scroll, for example, the one is never mentioned without the other. It's always the judgments, and the statutes, and the commandments. The king is the judge, after all. Remember, King Solomon was the judge. The judgments are the laws that are laid down, and the commandments are those which have come from God. The statutes are written down by men, discussed in the council, and decided on. So we have the judgments, the statutes, and the commandments. [Hugh W. Nibley, Teachings of the Book of Mormon, Semester 2, p. 14]

Commentary for the Book of Mormon: Mosiah 1-3

Chapter 1 

From Mosiah until Mormon, we are now reading the Mormon's abridgment of the Nephites record. Since this is an abridgment, this means that Mormon selected which information to include in his records and which to not. Some of what is included is Mormon's own words. Others is words that Mormon copied.

As we read the books of Mosiah up to Mormon, it's worthwhile to identify the moments where Mormon is speaking compared to words he is recording and it's worthwhile to consider why Mormon included what he did. Doing so can help promote question which leads to ponder. And pondering leads to insight.

To help you in asking these question, I will ask some of these questions myself while not providing the answer. The reason for this is because I do not know many (if not most) of these questions myself and also because I want to encourage all to seek for light from the Lord and not rely upon my insights. Nevertheless, I will do my best to break down the passages and questions so you can ask the Lord with specific questions.

1:2 -- Taught Them In All the Language of His Fathers 

Chapter 1 of Mosiah consists of Mormon's words.

Mormon records that King Benjamin had three sons, each were taught in "all" the language of King Benjamin's fathers "that thereby they might become men of understanding; and that they might know concerning the prophecies which had been spoken by the mouths of their fathers, which were delivered them by the hand of the Lord."

Staring here, we should ask what does is mean to be taught in all the language of King Benjamin's fathers. Is there a difference between "all" vs. "some." Why would being taught in all the language be important? What language was spoken by King Benjamin's fathers?

In addition to these question, observe that Mormon seems to find a causal relation between knowing all the language of the King Benjamin's and becoming "men of understanding" and "knowing the prophecies" spoken by their fathers.

What does it mean to be men of understanding? Does is simple meant to comprehend something?

For assistance, consider how Solomon is described in 1 Kings 3

9 Give therefore thy servant an understanding heart to judge thy people, that I may discern between good and bad: for who is able to judge this thy so great a people?
10 And the speech pleased the Lord, that Solomon had asked this thing.
11 And God said unto him, Because thou hast asked this thing, and hast not asked for thyself long life; neither hast asked riches for thyself, nor hast asked the life of thine enemies; but hast asked for thyself understanding to discern judgment;
12 Behold, I have done according to thy words: lo, I have given thee a wise and an understanding heart; so that there was none like thee before thee, neither after thee shall any arise like unto thee.

To provide further assistance, consider the ESV translation of this passage

9 Give your servant therefore an understanding mind to govern your people, that I may discern between good and evil, for who is able to govern this your great people?”
10 It pleased the Lord that Solomon had asked this. 11 And God said to him, “Because you have asked this, and have not asked for yourself long life or riches or the life of your enemies, but have asked for yourself understanding to discern what is right, 12 behold, I now do according to your word. Behold, I give you a wise and discerning mind, so that none like you has been before you and none like you shall arise after you

What does an understand heart/mind lead to?

When Mormon says that the sons of King Benjamin are taught in "all the language of King Benjamin's" so that they "might know concerning the prophecies which had been spoken by the mouths of their father" To which "fathers" is Mormon referring? Why might this matter?

1:3-6 -- Were It Not For These Plates

Once again, like Nephi, King Benjamin explains the importance of the Brass Plates. He explains,

...were it not for these plates, which contain these records and these commandments, we must have suffered in ignorance, even at this present time, not knowing the mysteries of God.

The People of Zarahemla

We saw what happened to the people of Zarahemla ("Mulekites") because they didn't bring records with them: 1) they corrupted their language and 2) lost belief in God. Why did this happen? First, language changes overtime. However, spoken language changes much quicker than written language. This is because written language is more standardized than spoken. Moreover, spoken language is not recorded and so the rules of grammar are not enforced. Since the Mulekites did not have any record of Hebrew, the Hebrew they spoke was not tied to any rules of grammar. Thus it changed. And over almost 400 years, the change became so drastic that it didn't even resemble Hebrew.

For an idea of what how strange and different the Mulekites might have sounded to the Mosiah and his people, consider this passage of thh Lord's prayer in Old English

Fæder ureðu ðe eart on heofenumsi ðin nama gehalgodto-becume ðin ricegeweorþe ðin willa on eorðan swa swa on heofenum.Urne ge dæghwamlican hlaf syle us to-deagand forgyf us ure gyltasswa swa we forgifaþ urum gyltendumane ne gelæde ðu us on costnungeac alys us of yfle.

The English we speak derives from Old English. Over years and years Old English changed into the English we have today. If someone spoke Old English today, we would think they were speaking German. It wouldn't sound like English.

Why spend so much time on language? Because Mormon and others seems to find the preservation of language important to understanding truths about God. Amaelki in the Book of Omni associated the corruption of the Mulekites language as a reason for their disbelief in God.

their language had become corrupted; and they had brought no records with them; and they denied the being of their Creator... (Omni 17-18)

Could there be a causal relationship between the language we speak and our knowledge of God? Since language is the mechanism we use to define our reality, if we tweaked those words, would that distort our view of God?

The Bras Plates 

Having taking a brief detour into the Mulekites, let's turn back to the significance of the Brass Plates for the Nephites and Lehi and his family.

...were it not for these plates, which contain these records and these commandments, we must have suffered in ignorance, even at this present time, not knowing the mysteries of God. (Mosiah 1:3)

If Nephi had not obtained the Brass Plates, then his posterity would have become ignorant of God and failed to know his mysteries.

Why? King Benjamin explains in verse 4. Lehi, though having knowledge of God's commandments and mysteries, would not have been able to remember them all. And since he couldn't remember them all, he could only pass on what he he remembered. This would mean that his sons would know less about God's commands than Lehi, and such would be the case for each succeeding generation until finally the knowledge of God is lost, becoming like the Lamanites.

As the knowledge of God would have been reduced each successive generation, the gaps of knowledge would be replaced by culture and tradition. Yet culture and tradition, through their conceptions of right and wrong, often distort the truth and prevent us from knowing God. We see this example today where some cultures believe it's appropriate to worship one's ancestors. By following this approach, the people end of worship and devoting their attention to their ancestors who have no power to save or redeem. Thus they spend their time away from seeking after the source who can deliver salvation.

But if we have the scriptures -- records of God's interaction with humanity -- when then have knowledge of who God is and what is required to come unto him. And this is why we are commanded to read the scriptures. We read them so they we can learn of God and his way. And this is how we "profit" from them.

And to profit in these sense means to improve; to advance; to benefit.

1:11 -- Give This People a Name

We learn that before King Benjamin dies, he desire to address the people. That address is found in Mosiah 2-5. The purpose of his address is to "give [the Nephites and Mulekites -- "the Nephites"] a name. And King Benjamin desires to give the Nephites a name so that "they may be distinguished above all the people which the Lord God hath brought out of the land of Jerusalem.

We later learn in Mosiah 4 that the name King Benjamin desires to give them is the name of Christ.

What might it mean to be given or to take upon oneself the name of Christ? The meaning of Christ means anointed? What might it means to take upon the name of anointed?

Chapter 2 

1:4--Keep the Commandments of God. 

How can we show love towards our fellow human? We keep the commandments of God. Keeping the commandments of God causes us to "rejoice and be filled with love towards God and all men."

Why is this the case? Because God's commandments are all about teaching us how to love as God loves. In previous posts I explained that the word love, as used in English, is wrought with a lot of vagueness. We use love to refer to many different things that are not in the same category.

Thus when we read in 1 John 4 that God is love, all of us have different conceptions of what that means. This is because we have different conceptions of what love means. Some believe that love is the same as kindness. Thus to God is love means that he's kind. And to be kind means that God is gentle, nice, considerate, etc. Of course, this definition can't be sustained in any real way when we read the scriptures and find that God has will bring judgment on the wicked.

Thus God is kind doesn't work. Instead, love, as defined in the gospel, must refer to something different. What exactly? Well, that's where the Lord's commandments come into play. God's commands are given so that we can learn about God's character. The 10 commandments is an excellent example of this.

The first 5 teach us how to love God. By correctly loving and worshipping God, we are able to receive further commands. The second 5 are commands dealing with our relationship with our neighbor -- with other people. These commands outline how we show love towards our neighbor.

But there are more than just the 10 commandments. The 10 commands are merely the foundation upon which we learn and grow and develop God's love. Through revelation God gives us individual commands that are tailored for us and our needs. These commands, being tailored to us, teach us what aspects of our character need to change so that we can love God more. As we obey those commands, two things happen. First, our character changes to become more like Gods. Second, we understand more of what gospel love means.

As we progress further and further, we then have a clearer understanding of John's statement that God is love. We'll know because will have become the love that God is. 

2:9 -- Hearken Unto Me

King Benjamin gives us the three faculties that are required to acquire truth. The ears, the heart, and the mind.

...hearken unto me, and open your ears that ye may hear, and your hearts that ye may understand, and your minds that the mysteries of God may be unfolded to your view.

We are to open our ears to hear; heart to understand; and our minds so that we may know the mysteries of God.

Ears

First, we can't access truth is we are not willing to hear it. But hearing means more than just hearing the sound. To hear means to listen. The word for to hear in Biblical Hebrew is Shema. In Biblical Hebrew there is not distinction between listening and hearing. When one hears, one listens. Moreover, the meaning of Shema has a broader and deeper meaning than the English word to hear. While it includes listening, it also includes taking heed and responding in action to what one has heard.

The Shema, which was and is recited by the Jews as a centerpiece prayer beings with:

4. Hear [Shema], O Israel: The Lord our God is one Lord:
5 And thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might.

Thus as a daily prayer practice the Jews today are told to "hear" -- to hear, to listen, take heed, and respond in action to what one has heard.

When one listen, one open oneself to the words being taught. This can apply literally, as when one is audibly listening to a person, but it can also apply figuratively, as in listening to the words one reads -- to take the words in and listen to them, to take them into our spirit. If we come with presuppositions to what we expect to receive, then we aren't listening. Instead we are "talking". An attitude of I already know means that you fail to open yourself up to receiving more. At all times. In all places. We should open our hears to listen to truth. If we don't, then we can't receive it.

Christ expressed this concept to his disciples when he explained why some of his followers couldn't understand his parables. He explained:

I speak to them in parables; because while seeing [with physical eyes] they do not see [with spiritual eyes], and while hearing [with physical ears] they do not hear [with spiritual ears]... (Mark 4:13)

In Exodus, after Moses read the covenant to the people, the people responded that "we will do everything the Lord has said; we will obey." (24:7 NIV). But the word translated in English as "obey" is the word shema. Thus, the literal translation of this verse would read "we will d o everything the Lord has said; we will hear.

Thus to hear is to obey. When we hear the words being taught we obey them if they are true. We have to have this mindset before we can go further into what the Lord desires to teach us.

Hearts 

Having opened up our heart, the next step is to open up our hearts. As a reminder, the heart represents our core being. To open up heart means to open up ourselves to the word. We do this so that we may understand the word. To open up our hearts requires us to let go of what we think or believe is right and submit to what the Lord is teaching us through his Spirit. This process requires humility and deference to God's wisdom and majesty.

Despite all the Lord sought to do for the early saints, they never fully surrendered their hearts to the word. Jospeh Smith lamented about this towards the end of his ministry. John Taylor described the difficulties Jospeh Smith had in teaching the people:

"When Joseph Smith had anything from God to communicate to the children of men or to the Church, what was it he had to fight against all the day long? It was the prejudices of the people; and, in many instances, he could not and dare not reveal the word of God to the people, for fear they would rise up and reject it. How many times he faltered? It was not that he was particularly afraid; but he had to look after the welfare and salvation of the people. If the Prophet Joseph had revealed everything which the Lord manifested to him, it would have proven the overthrow of the people in many instances; hence he had to treat them like children, and feed them upon milk, and unfold principles gradually, just as they could receive them. Was all this because it was so hard to comprehend correct principles? No, it was because we were babes and children, and could not understand." (JD 6:165.) 

In order to truly learn from God, we have to be empty vessels. To use the proverbial image of the glass of water: if your cup is already full than it's bound to overflow. Come to God with an empty glass so he can teach you.

Mind

Having done these first two, we then open up our mind. The mind is the gateway to accessing light and truth. The mind is the center of receiving information and processing it. Joseph Smith described this the rigor and process of what our minds need to go through in order to comprehend light and truth.

The things of God are of deep import, and time and experience and careful and ponderous and solemn thoughts can only find them out. Thy mind, O Man, if thou wilt lead a soul unto salvation, must stretch as high as the utmost Heavens, and search into and contemplate the lowest considerations of the darkest abyss, and expand upon the broad considerations of eternal expanse; he must commune with God. How much more dignified and noble are the thoughts of God, than the vain imaginations of the human heart, none but fools will trifle with the souls of men. — Teachings of the Prophet Joseph Smith, p.137

What does it mean for our minds to "stretch as high as the utmost Heavens"?

What does it means for our minds to "search into and contemplate the lowest considerations of the darkest abyss"?

What does it mean for our minds to "expand upon the broad consideration of eternal expanse"?

Notice that these three things are linked with a semi-colon. Thus the stretching, searching, and expanding" are connected to communing with God. Could it be that to truly commune with God requires us first to experience both the light and dark? If so, does this mean that before communing with God our minds must experience contradiction, cognitive dissonance, and uncertainty before we commune with God. Is this process best called a wrestle?

I have tried for a number of years to get the minds of the Saints prepared to receive the things of God; but we frequently see some of them, after suffering all they have for the work of God, will fly to pieces like glass as soon as anything comes that is contrary to their traditions: they cannot stand the fire at all. How many will be able to abide a celestial law, and go through and receive their exaltation, I am unable to say, as many are called, but few are chosen" (History of the Church, 6:184–85)

Notice that Joseph Smith states that he "tried" to get the "mind of the Saints prepared to receive the things of God." Thus receiving things from God is connected to our minds being prepared to receive it. In other words, to understand the things of first requires that are minds are prepared int he first place.

To elucidate this idea, consider the Savior's response to the Nephites and Lamanites when he visited them. After teaching the Sermon on the Mount, the Savior remarked:

1 Behold, now it came to pass that when Jesus had spoken these words he looked round about again on the multitude, and he said unto them: Behold, my time is at hand.
2 I perceive that ye are weak, that ye cannot understand all my words which I am commanded of the Father to speak unto you at this time.
3 Therefore, go ye unto your homes, and ponder upon the things which I have said, and ask of the Father, in my name, that ye may understand, and prepare your minds for the morrow, and I come unto you again.
4 But now I go unto the Father, and also to show myself unto the lost tribes of Israel, for they are not lost unto the Father, for he knoweth whither he hath taken them.

The Savior wanted to teach more, but the people's minds were not ready to understand his teachings. He dismissed them for the day and commanded them to go their homes and "ponder upon the things which [he] said" so that they may "understand and prepare [their] minds" for the following day.

Often the Lord won't teach us higher truths until we have prepared our minds to receive them. And to prepare our minds require us to fast and contemplate on what's already been revealed.

2:11-16 -- Description of King Benjamin 

King Benjamin provides a list of characteristics that are worth considering.

• Served his people with all his might, mind and strength (v. 11)
• Suffered his days to spend in the service of his people (v. 12)
• Has not sought to receive or take away gold or silver from his people. He is modest. (v.12)
• Has not sustained his people to indulge in wickedness (v. 13)
• Taught his people to keep the Lord' commandments (v. 13)
• Labored with his own hands to serve, instead of being supported by his people (v. 14)
• Not burdened his people with taxes to support his lifestyle (v. 14) 
• Has not done any of the foregoing things so he can boast about, or accuse his people (v. 15)
• Has a clear conscience before God (v. 15)
• Only been in the service of his people (v. 16) 

2:33-37 -- Drink Damnation to His Soul. 

King Benjamin warns and exhorts his people to keep the commands of God. Otherwise, they will drink "damnation to their souls." This is because they have been taught the commandments of God. And because they have been taught the commandments, they have no excuse. This is because by not keeping the commandments they have acted contrary to their own knowledge. 

This is what it means to transgress God's commandments. To transgress is to knowingly go against the knowledge you have. When this happens, you have chosen to replace the Spirit of the Lord which is guiding you, with the evil spirit, which has caused you to transgress ( to knowingly go against the knowledge you've received). 

...after ye have known and have been taught all these things, if ye should transgress and go contrary to that which has been spoken, that ye do withdraw yourselves from the Spirit of the Lord, that it may have no place in you to guide you in wisdom’s paths that ye may be blessed, prospered, and preserved--

37 I say unto you, that the man that doeth this, the same cometh out in open rebellion against God; therefore he listeth to obey the evil spirit, and becometh an enemy to all righteousness; therefore, the Lord has no place in him, for he dwelleth not in unholy temples. 

Having removed the Spirit of the Lord through transgression, you are now under the control of the evil spirit who has great control over you because you acted contrary to what you know to be right. Thus you embraced darkness over light. You can't be saved by God because by your transgression you've shown that you love darkness over light, falsity over truth. You can't be saved unless you repent. 

This principle is more applicable (and thus all the more real) for us as LDS members than it is for the world. While the word is undoubtedly wicked, many do not have the same knowledge as LDS members. Because they don't have the same knowledge, there is less they have to transgress.

But this is not the case for LDS members. Through Jospeh Smith, we have been given greater access to truth than any other denomination. Not only do we have the Book of Mormon, the Doctrine and Covenants, and the Pearl of Great Price, but we also have his teachings and the teachings of others that provide great insight into God's mysteries.

But the majority of the LDS church has not studied these words. This is evidence by our meetings and discussion, where our conversation remain generic and plain. We are not learning about new things, but instead of relearning things already stated n the Scriptures. 

Thus Ignoring them is a transgression. We were and are commanded to read and study the scriptures. We are commanded to seek after every good book of learning. There is no excuse. Failing to avail ourselves of more light is knowingly going against what we know. If we don't correct this then we are damned. 

To be damned simply means to be stopped in progressing. The Lord doesn't damn us, we do. We drink the damnation to our soul. And we damn ourselves because we have refused to progress in light and truth that he has provided. 

2:38 -- Sense of His Own Guilt 

Those who don't repent from their transgression, when they die, will be unable to stand before the presence of the Lord because justice will convince us our guilt. We, being those who have rejected light and truth, can't stand in the presence of the embodiment of truth. Christ and God are truth. That is who they are. If we reject truth, then we reject them. Christ is the way -- the truth and the light. Knowing that we rejected him will cause us pain, so much pain that we will shrink, like Adam and Eve, from his presence, preferring to hide ourselves. In this state, we can't be in his presence. And mercy can't have claim because we knowingly went against our knowledge. 

Chapter 3

3:2 -- Made Known to Me By An Angel. 

King Benjamin explains that his words, which he will teach to the Nephites, were given to him by an angel. This is fact is important for two reasons. First, we know the authority King Benjamin is giving these words. These words are not King Benjamin opinion. Second, we know King Benjamin's speech is revelation, not inspiration. Because it is revelation, the words King Benjamin speaks are the will of the Lord and thus we should give heed to them.

3:3 -- Awake and Hear the Words. What we read in in Mosiah 3 are the words that that the angel told King Benjamin.

3:6 -- Evil Spirits Which Dwell in The Hearts. 

The angel explains to King Benjamin the Lord's ministry. Part of the Lord's ministry was to cast out the devils. The angel clarifies this to mean the evil spirits "which dwell in the hears of the children of men." This expression is interesting. What might it means for evil spirits to dwell in one's heart? In an earlier post, I suggested that we don't have as much free will as we might think. Instead, our will is based on what voice we choose to heed. In this world we are presented with two influences--good and evil. We are directed to these choices by good and evil spirits. Choosing to heed to evil spirits permits them to inhabit our bodies, thereby controlling us.

Enslavement 

In the scriptures, Satan's control over us is often compared to enslavement. Enoch, describes Satan holding a "great chain in his hand" which "veiled" the earth "with darkness." (Moses 7). Jacob warns us about being enslaved by Satan's influence, describing those in hell as "captive spirits". What are they held captive to? Could it be that evil spirits hold them captive by having control over the people's desires?

To further flesh-out this idea, consider the passage from Alma

12 And then shall it come to pass, that the spirits of those who are righteous are received into a state of happiness, which is called paradise, a state of rest, a state of peace, where they shall rest from all their troubles and from all care, and sorrow.
13 And then shall it come to pass, that the spirits of the wicked, yea, who are evil—for behold, they have no part nor portion of the Spirit of the Lord; for behold, they chose evil works rather than good; therefore the spirit of the devil did enter into them [the wicked], and take possession of their house [body]—and these shall be cast out into outer darkness; there shall be weeping, and wailing, and gnashing of teeth, and this because of their own iniquity, being led captive by the will of the devil.

And consider Jospeh Smith's teachings:

The spirits in the eternal world are like the sprits in this world. When those who have come into this world and received tabernacles, then died and agin have risen and received glorified bodies, they will have an ascendancy over the spirits who received no bodies, or kept not their first estate, like the devil. The punishment of the devil was that he should not have a habitation like men. The devil's retaliation is, he come into the world, binds up men's bodies, and occupies them himself. When the authorities come along, they eject him for a stolen habitations. (TPJS, pg 306) 

Here, Joseph Smith teachings that devil's retaliation for having lost his body is that to inhabit the bodies of humans.

Removing the Veil

I imagine if the Lord removed the veil and shows us the reality of the spiritual realm, we would see evil spirits inhabiting the bodies of the wicked. I think we would be shocked to see that the people who think they are freely choosing their desires, are actually more like puppets on a string, The puppeteer master is the evil spirit who uses the bodies of the wicked to fulfill his or her desire and gratification. As the wicker person grows increasingly in more and more wickedness, the evil spirit exerts greater control over that person's desires and wants. Sadly, the person is not free. They never were. Instead they are being lead by the evil spirit(s) to satisfy the evil spirit's/spirits' desires.

We've heard to concept from Elder Bednar that we have the choice to choose to act or be acted upon. Part of this concept is based on this idea of spiritual possession. If a spirit possess our body, then we are being acted upon. We are not making the choice. The Spirit is. We are simply the vehicle.

Our only choice in life is whether to heed the evil spirit and allow ourselves to be controlled. Or to listen to the Spirit of truth and act upon its direction and guidance. It seems that we have no choice whether a Spirit will abide in us. Our only choice is what Spirit will we invite. Will we choose to invite the evil spirit, who will use, exploit, and control us, leading us into darkness? Or will we choose to invite good spirit, the Holy Spirit, into our lives who will comfort, direct, and teach us in all things that are just and true?

Despite the deaths and radical change to life, the pandemic of the coronavirus has been a blessing from God to show which voice we have been heeding. If this experience has created depression, anxiety, and doubt, then you can are assured that you've not been heeding the Holy Spirit. Those who fill their lives with the Holy Spirit are giving true hope and perspective that allows them to overcome the challenges in their path. Those with the Holy Spirit, while undoubtedly experience trials and hardships, are able to endure because they have the peace that comes from their hope in Christ. Those with the Holy Spirit surrender to challenge knowing that each trial will bring them closer to God.

3:7a -- He Shall Suffer. 

Many of us may wonder why suffering exists. We may further wonder why God allows such. We may even question why? But one thing we know is that we are not facing these trials alone because the Lord experienced greater suffering than any of us. Thus whatever we are going, know that the Lord went though it and more.

3:7b -- Blood Came From Every Pore

...blood cometh from every pore, so great shall be his anguish for the wickedness and the abominations of his people.

The angel explains that Christ's bleeding from every pore was the result of the "anguish" he felt for others. Christ's bleeding from every pore was the result of the love he had for the world. He loved the world so much that experiencing their sins caused him deep and gut-wretching pain.

Anguish: Extreme pain, either of body or mind. As bodily pain, it may differ from agony, which is such distress of the whole body as to cause contortion, whereas anguish may be a local pain as of an ulcer, or gout. But anguish and agony are nearly synonymous. As pain of the mind, it signifies any keen distress from sorrow, remorse, despair and kindred passions.

3:11 -- The Blood Atoneth For..

The blood of Christ only atones from those who, due to Adam's fall, died not knowing God's will for them or "who have ignorantly sinned" [this includes little children (see verse 16) or for those who have repented and retained a remission of their sins (verse 13),

Those who know the commands of God and don't keep them are in rebellion against God. Those in this group have no expectation of salvation unless they repent. Sadly many members of the LDS faith are in this group. Through commandments, the Book of Mormon, and teachings of the prophets, many have the knowledge of what God expects of them, more-so than other Christians, and they don't obey it. To not obey what one knows is rebellion. Sadly many member, unless they repent, will find themselves in hell instead of heaven.

The Lord sent his prophets to declare this message about the gospel. To tell people about God. To instruct people how to turn to him. And to provide the framework for walking back into His presence to be redeemed.

3:15 -- Hardened Their Hearts and Understood Not the Law

Due to the having heard hearts, which came from continuous transgression, the Israelites failed to understand the law of Moses and what it represented. As we learned in Nephi, developing a hard heart comes from sinning. The more we sin, the more we reject light. And that light we reject is replaced with darkness. As one sins, the more darkness they embrace until their understanding about the things of God becomes so diminished that they can't make any sense of it.

Rituals of the Law of Moses

Sadly, the rituals in the Law of Moses were designed to teach the Israelites about the concept of the atonement. This concept was illustrated through the idea of separating the clean from the unclean. It was also expressed through the shedding of the lamb's blood. Blood represents life. Moreover, blood in the rituals represented a cleanser. When someone became unclean, the person was to offer a sacrifice.

Being unclean acted as a stain upon the camp or society, much like if someone put dirt or feces on the wall of the temple. To clean that "stain" required a sanitizer. Blood was the sanitizer, much like bleach today. The blood shed would represent the cleansing of the unclean person so they could become clean again. Since blood represented life. The ultimate message being communicated through this process is that life would be shed to cleanse the individual. For those who had eyes to see, they would've seen this connected to a future atonement.

The problem is that the Israelites thought that the ritual was the real thing. In reality the ritual of was merely a type to point of person to the real thing. A person who was ritually clean wasn't necessarily spiritual clean. The idea of ritual cleanness to illustrate the concept of one needing to be made complete by another's giving of his life. But because the Israelites continued to disobey God, this message, which was baked into the ritual, went unnoticed.

Same Problem Today 

Sadly, many of us make the same mistake that the Israelites made. When it comes to attending the temple today, we believe that going through the rituals of the temple is what guarantees our salvation. This is false. Just like the rituals of the Law of Moses were instituted to point the Israelites the the real thing of the atonement, the endowment is to point us to the real thing of entering into God's presence on this earth.

It doesn't matter how many times you go to the temple if you are not actually drawing nearer to God in your life. To believe that such is the case is to make the mistake of the Israelites who mistook the means as the end -- who thought that simply performing the rituals was enough to make them holy and chosen before God. It wasn't. And it never was.

3:19 -- The Natural Man.

The angel explains to King Benjamin the way towards salvation.

3:20 -- None Shall be Found Blameless 
Earlier, the angel explained to King Benjamin, which King Benjamin relayed to the Nephites, that people who are ignorant of God's command are saved from hell. However, ignorance of God will last forever. And this the angel explains. He explains that

...that the time shall come when the knowledge of a Savior shall spread throughout every nation, kindred, tongue, and people.
21 And behold, when that time cometh, none shall be found blameless before God, except it be little children, only through repentance and faith on the name of the Lord God Omnipotent.

At some point, there will be a day where knowledge of God is spread throughout the world. And since the knowledge of God is so widespread, no one will be found blameless before God. That day is now. With the invention of technology, the world is aware of God. They might not be aware of all his commandments, but they are aware of God.  Having this knowledge of God, they will be judged on how they used it. There is not more exception for ignorance.

This is one reason why the end of the world will be so complete. The world will have knowledge of God and most will reject it. Having rejected it, they are in transgression and in rebelling to God. If they don't correct and refuse to be corrected, God, being a God of justice, as no choice but to remove them. And this he will do so that righteousness will flourish.

3:25 -- Consigned to an Awful View of Their Own Guilt and Abomination 

God will not bring about hell. We bring it about. And this is because when we die, we will come face to face with our guilt and abominations. And having this knowledge is what causes us to "shrink from the presence of the Lord." We will see that we are unclean and wicked and will not bear to stand or be in the presence of a complete just and holy being. It would be akin to elementary school athlete having to play with a NBA basketball player -- the elementary student would feel out of place. So it is with God.

3:26 -- The Wrath of God. 

The wrath of God is no other than a person being exposed to who they really are. The awful view of one's "own guilt and abominations" which results in damnation because they can't stand in God's presence. It is this damnation that is the wrath of God.

3:27 -- Fire and Brimstone

Hell is not literally fire and brimstone, as depicted in Dante's inferno or in pop culture. What the angel says is that their torment is as a lake of fire and brimstone. In other words, the torment is like a lake of fire and brimstone. The torment is likened or compared to a lake of fire and brimstone.