One of the things that is remarkable about King Benjamin’s final speech, found in the opening chapters of the Book of Mosiah, is that it is the second narrated vision of Jesus Christ in the Book of Mormon.1 This is only the second place where we get a clearly-developed, unique perspective on Christ, his mission, and character. That means it is worth asking why Benjamin was given this particular vision at this particular time in Nephite history.
It is worth noting right away that this is an auspicious time for the Nephites, essentially the beginning of what we can clearly identify as Nephite civilization. Benjamin’s father, Mosiah (not to be confused with his son also named Mosiah), established what we might call the Zerahemla era of Nephite history. Zerahemla and the government it contains will be central to the Book of Mormon’s story for the next 150 or so years, until the visit of Christ. The section of Nephite history encapsulated by these two events (King Benjamin’s address and the coming of Christ) holds most of what we think of when we think about the Nephites: the reign of the judges, Captain Moroni, the missions of Alma and Amulek, the Anti-Nephi-Lehis, and so many other things. It makes sense to call this section of the Book of Mormon the pinnacle of recorded Nephite history.2
So, in this pivotal historical context, what does Benjamin have to say to his people? The main text of his address spans three chapters (Mosiah 2, 3, and 4) and each of these chapters has a very similar structure. Each begins with a short introduction establishing the context for what Benjamin says in that chapter, then each chapter describes a person. Chapter 2 describes Benjamin himself and his reign. Chapter 3 describes the life and character of Jesus Christ. Chapter 4 describes a generic person in Benjamin’s audience who believes in Benjamin’s teachings and has been convicted by them. Next, in each chapter, Benjamin transitions from these descriptions to a discussion of different kinds of humility and service and then ends each chapter reflecting on obedience to the commandments of God.3
In short, Benjamin’s address boils down to three main points: 1) you shouldn’t care very much about rank and status because leaders should serve the people, 2) you should stay humble because we all must beg for sustenance from God, and 3) you must keep your focus on God and his commandments instead of the world. The following passage (Mosiah 2:25-26) is typical: “Ye cannot say that ye are even as much as the dust of the earth; yet ye were created of the dust of the earth; but behold, it belongeth to him who created you. And I, even I, whom ye call your king, am no better than ye yourselves are; for I am also of the dust.”
To say that this message is prophetic and inspired is an understatement. To show why, I’m going to turn to a quote from the end of this historical period, just before the government in Zerahemla collapses in the lead up to the visit of Jesus Christ. At this moment, the Nephites were at the zenith of what we Latter-day Saints often call “the Pride Cycle:” they were obsessed with wealth, status, gain, and building themselves up: “And the people began to be distinguished by ranks, according to their riches and their chances for learning; yea some were ignorant because of their poverty, and others did receive great learning because of their riches.” And the results of this: “And thus there became a great inequality in the land, insomuch that the church began to be broken up in all the land … Satan had great power, unto the stirring up of the people to do all manner of iniquity, and to the puffing them up with pride, tempting them to seek for power, and authority, and riches, and the vain things of the world” (3 Nephi 6:12,14).
If these are the characteristics of Nephite civilization that led to its disintegration, then Benjamin’s message was perfectly tuned to counteract these tendencies. Benjamin stood at the beginning of the Zerahemla-centered period essentially foreseeing the end of it and wanting the people to remember that they are less than the dust of the earth, to give of their wealth to the poor, and to stay humble like little children. No wonder later writers like Mormon found Benjamin so important. If the people had been better at listening to his message, what destruction might they have avoided?
But there is one final layer to this that I want to dwell on: the Nephite society on the verge of destruction described above sounds remarkably like our society today. Inequality, educational privilege, seeking for power at the expense of all else, the disintegration of churches and other central institutions. We may be in the same predicament as the Nephites were, just at a much larger scale. And, interestingly, we are at approximately the same historical distance from the publication of the Book of Mormon as the Nephites were from the original giving of King Benjamin’s address (a little more than 150 years). So perhaps we need to be taking King Benjamin’s words more seriously too. Remember that we are dust, and that anything based on dust will ultimately turn back into it. Forget the vanity of power, wealth, and prestige: they have their reward. Despise the shame that comes with setting your sights elsewhere. Seek instead the way of life Benjamin describes: love, generosity, humility. Live like a pleasant, satisfied child. Come unto Christ and let the world laugh.
Thanks for reading! As always, you can write to me at latterdayss220@gmail.com with any questions, comments, or ideas.
I count Nephi’s vision in 1 Nephi 11 as the first. While Lehi’s vision in 1 Nephi 1 seems to include Christ, he isn’t directly identified. Several other prophets (such as Jacob) are mentioned as having visions of Christ, but the events of those visions are not narrated to us. Finally, Abinadi’s prophecies of Christ might come before Benjamin’s chronologically (it isn’t clear) but Benajamin’s come first narratively, so I feel justified in this claim.
The 200 years after Christ’s visit would be the real pinnacle, but the lack of reported details and the lack of the existence of a people called the Nephites disqualify it.
This is the first time I have personally noticed the tight parallel structures of these chapters, though I’m sure others have seen it before. Since the text of chapter 3 was dictated by an angel according to Benjamin, that means he must have designed the structure of the other two sections (chapters 2 and 4) based on the angel’s message, which makes a lot of sense.