Cover image: Image of King Benjamin’s Speech by Walter Rane.

With Elder McConkie, I extol this sermon as one of three of the most important ever given on the planet.[1] But, what if the principles in this powerful sermon were first paired with their chiastic partner and then understood in the ancient temple context in which they were given by King Benjamin?  I have written before showing the chiastic pairing of the address.[2]  Here is how I see it:

By comparing the matching chiastic pairs one discovers deeper divine understanding of a principle from the mind of the inspired author.  For example, the idea of being an unprofitable servant clarifies the Savior’s use of the term in Luke 17 but is then enlarged by pairing King Benjamin’s insights on awakening to our own nothingness as a beginning of discipleship.

Then placing this address into the temple context of the ancient Hebrew and the Doctrine of Christ as a multi-layered archetype of today’s covenant path, helps us define and apply the four laws identified by President Benson and quoted by Elder Bednar in Conference as “the law of obedience and sacrifice, the law of the gospel, the law of chastity, the law of consecration.[3]  This multi-layered archetype might be diagramed as follows:

With this context and the expanded explanations provided by pairing the chiastic elements, one could prayerfully seek deeper understanding of some of these sacred laws through the divine commentary offered by this inspired king.  It is also noteworthy that his address centers on The Atonement of Christ.  The bulk is spent on the Law of the Gospel (52 verses); followed by- the covenantal new name (22 verses);  the law of chastity (17 verses); consecration (13 verses) and 10 verses on obedience and sacrifice.  Of course, this break-down is the fruit of my own study and pondering so yours might differ.  Diagrammatically, it would look like this:

In my experience, the laws of obedience and sacrifice, as well as that of consecration, are fairly well conceptualized by the saints.  But the law of the gospel seems so general that most assume it just means the whole gospel, but that doesn’t fit the idea of it being an element of progression along a covenant path.  The law of chastity is so narrowly defined and seems to be a subset of the law of the gospel as it is positioned in the Sermon at the Nephite Temple.[4] It is also interesting that one is telestial (Gospel) while the other (Chastity) is terrestrial.  Chastity seems to be the only “thou shalt not” law amongst them.  But identifying it with the menorah symbolism[5] seems to enlarge its scope as seen in the Sermon and as we shall see through King Benjamin.

The only results in a computer search for “law of the gospel” turns up DC 88:78[6] which basically says it will be taught by the Spirit as we teach others diligently.  Then “law of my gospel” turns up DC 104:18.

“Therefore, if any man shall take of the abundance which I have made, and impart not his portion, according to the law of my gospel, unto the poor and the needy, he shall, with the wicked, lift up his eyes in hell, being in torment.”

DC 88:123 adds a confirming principle that this law refers to our relationship with others, but the identifying language is again general.

123 “…learn to impart one to another as the gospel requires.”

Using these few verses, it would seem that the Law of the Gospel is the equivalent of the second great law, “Love thy neighbor as thyself,” later augmented to “Love as I love.”  King Benjamin’s address adds so much wonderful detail.  Let’s examine these two laws in light of his address.

THE LAW OF THE GOSPEL Mosiah 2:9-31 + 4:13-30

11…I have been chosen by this people and consecrated by my father and was suffered by the hand of the Lord that I should be a ruler and a king over this people; and have been kept and preserved by his matchless power to serve you with all the might mind and strength which the Lord hath granted unto me.To King Benjamin, his whole purpose in life was to serve the people with every resource and talent bestowed upon him.
12 I say unto you that as I have been suffered to spend my days in your service even up to this time and have not sought gold nor silver nor any manner of riches of you;He was devoid of ambitions of self-aggrandizement.
13 Neither have I suffered that ye should be confined in dungeons nor that ye should make slaves one of another nor that ye should murder or plunder or steal or commit adultery; nor even have I suffered that ye should commit any manner of wickedness and have taught you that ye should keep the commandments of the Lord in all things which he hath commanded you— 14 And even I Myself have labored with mine own hands that I might serve you and that ye should not be ladenwith taxes and that there should nothing come upon you which was grievous to be borne—and of all these things which I have spoken ye yourselves are witnesses this day.He didn’t use force or manipulation, nor did he permit others to do so.
15 Yet my brethren I have not done these things that I might boast neither do I tell these things that thereby I might accuse you; but I tell you these things that ye may know that I can answer a clear conscience before God this day.    Why would gathering them and speaking to them give him a clear conscience?  See vs 26 and commentary below.
16 Behold I say unto you that because I said unto you that I had spent my days in your service I do not desire to boast for I have only been in the service of God. 17 And behold I tell you these things that ye may learn wisdom; that ye may learn that when ye are in the service of your fellow beings ye are only in the service of your God.He powerfully reframes the idea; the work of serving others as the privilege of serving God.  The second great commandment is in reality another practical means of doing something about the feelings of love and gratitude encompassed in the first great commandment to love God.  Love is, after all, an action word not just an emotion.
18 Behold ye have called me your king; and if I whom ye call your king do labor to serve you then ought not ye to labor to serve one another?He helps them see by his example, the privilege they each have that elevates it to the level of duty.
19 And behold also if I whom ye call your king who has spent his days in your service and yet has been in the service of God do merit any thanks from you O how you ought to thankyour heavenly King!He then re-focuses their gratitude for all his service; thank your heavenly king.
20 I say unto you, my brethren, that if you should render all the thanks and praise which your whole soul has power to possess, to that God who has created you, and has kept and preserved you, and has caused that ye should rejoice, and has granted that ye should live in peace one with another— 21 I say unto you that if ye should serve him who has created you from the beginning, and is preserving you from day to day, by lending you breath, that ye may live and move and do according to your own will, and even supporting you from one moment to another—I say, if ye should serve him with all your whole souls yet ye would be unprofitable servants. 22 And behold, all that he requires of you is to keep his commandments; and he has promised you that if ye would keep his commandments ye should prosper in the land; and he never doth vary from that which he hath said; therefore, if ye do keep his commandments he doth bless you and prosper you. 23 And now, in the first place, he hath created you, and granted unto you your lives, for which ye are indebted unto him. 24 And secondly, he doth require that ye should do as he hath commanded you; for which if ye do, he doth immediately bless you; and therefore he hath paid you. And ye are still indebted unto him, and are, and will be, forever and ever; therefore, of what have ye to boast? 25 And now I ask, can ye say aught of yourselves? I answer you, Nay. 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.    This is an important concept that sets up the chiastic pairing from chapter four below.  We just can never “pay back” or “earn” blessings or success. The Savior makes an interesting connection between our sense of deserving that comes from service, and faith or trust in Him when the Apostles ask in Luke 17, “Increase our faith….”  Part of the Savior’s answer is to quit feeling deserving but rather accept that you are “unprofitable servants.”  Without King Benjamin that would seem like a put-down but here we see that the very thought process of feeling deserving destroys the humility necessary for faith sufficient to “lay hold” upon eternal life through the Atonement of Christ as explained in the Chiastic pair from chapter four discussed below.    
26 And I, even I, whom ye call your king, am no better than ye yourselves are; for I am also of the dust. And ye behold that I am old, and am about to yield up this mortal frame to its mother earth. 27 Therefore, as I said unto you that I had served you, walking with a clear conscience before God, even so I at this time have caused that ye should assemble yourselves together, that I might be found blameless, and that your blood should not come upon me, when I shall stand to be judged of God of the things whereof he hath commanded me concerning you. 28 I say unto you that I have caused that ye should assemble yourselves together that I might rid my garments of your blood, at this period of time when I am about to go down to my grave, that I might go down in peace, and my immortal spirit may join the choirs above in singing the praises of a just God.I see The Law of the Gospel corresponding with the blood poured out at the base of the altar resulting in a cleansing from the sins of others.[7] The price, as with the symbolism of blood[8], is that we give our whole life to the service of God…all our blood.  In turn, the blood of the Lamb of God cleanses all sin.  This continues the concept from verse 15 that to be cleansed from the sins of those in our circle of influence, we must magnify our stewardships and teach truth.[9]    Like the priests of the ancient temple who would use the laver to cleanse themselves of the blood so prevalent in the telestial courtyard where sacrifices were being done and were thereby symbolically cleansed from the blood and sins of the telestial world, this King had given his all to God and his people and so would too be cleansed of the sins of the people.


1 And now, it came to pass that when king Benjamin had made an end of speaking the words which had been delivered unto him by the angel of the Lord, that he cast his eyes round about on the multitude, and behold they had fallen to the earth, for the fear of the Lord had come upon them. 2 And they had viewed themselves in their own carnal state, even less than the dust of the earth. And they all cried aloud with one voice, saying: O have mercy, and apply the atoning blood of Christ that we may receive forgiveness of our sins, and our hearts may be purified; for we believe in Jesus Christ, the Son of God, who created heaven and earth, and all things; who shall come down among the children of men. 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 cleansing blood of the atoning sacrifice was doing as promised and the people found experientially that they were clean.
4 And king Benjamin again opened his mouth and began to speak unto them, saying: My friends and my brethren, my kindred and my people, I would again call your attention, that ye may hear and understand the remainder of my words which I shall speak unto you. 5 For behold, if the knowledge of the goodness of God at this time has awakened you to a sense of your nothingness, and your worthless and fallen state— 6 I say unto you, if ye have come to a knowledge of the goodness of God, and his matchless power, and his wisdom, and his patience, and his long-suffering towards the children of men; and also, the atonement which has been prepared from the foundation of the world, that thereby salvation might come to him that should put his trust in the Lord, and should be diligent in keeping his commandments, and continue in the faith even unto the end of his life, I mean the life of the mortal body— 7 I say, that this is the man who receiveth salvation, through the atonement which was prepared from the foundation of the world for all mankind, which ever were since the fall of Adam, or who are, or who ever shall be, even unto the end of the world. 8 And this is the means whereby salvation cometh. And there is none other salvation save this which hath been spoken of; neither are there any conditions whereby man can be saved except the conditions which I have told you.As with the unprofitable servant mentality, faith in the atonement of Christ begins with an awakening to our own fallen state.  Notice that it is “the state” that is worthless, not us as God’s children. Many today allow this sense of inadequacy to fester into depression and paralysis, but King Benjamin celebrated it as an awakening that allows us to bask in God’s goodness and grow faith in humility.  Like the servant willing to serve without a pat on the back as from Luke 17, we too remove the focus from self, we drop our sense of entitlement, we sacrifice the left hand “knowing what the right hand is doing.”[10]
9 Believe in God; believe that he is, and that he created all things, both in heaven and in earth; believe that he has all wisdom, and all power, both in heaven and in earth; believe that man doth not comprehend all the things which the Lord can comprehend.Therefore key to responding to this low, worthless feeling is to change focus from self to the greatness and grandeur of God and the Atonement of Christ.  A sense of inadequacy is a given…it is normal.
10 And again, believe that ye must repent of your sins and forsake them, and humble yourselves before God; and ask in sincerity of heart that he would forgive you; and now, if you believe all these things see that ye do them.Then asking, “What can I do,” will result in the sequel…repentance.  It isn’t a failure to need repentance, a part of the plan…it is THE plan![11]
11 And again I say unto you as I have said before, that as ye have come to the knowledge of the glory of God, or if ye have known of his goodness and have tasted of his love, and have received a remission of your sins, which causeth such exceedingly great joy in your souls, even so I would that ye should remember, and always retain in remembrance, the greatness of God, and your own nothingness, and his goodness and long-suffering towards you, unworthy creatures, and humble yourselves even in the depths of humility, calling on the name of the Lord daily, and standing steadfastly in the faith of that which is to come, which was spoken by the mouth of the angel.Then a grand maintenance key:  “REMEMBER”!  President Kimball suggested it might be the most important word in the dictionary.[12]
12 And behold, I say unto you that if ye do this ye shall always rejoice, and be filled with the love of God, and always retain a remission of your sins; and ye shall grow in the knowledge of the glory of him that created you, or in the knowledge of that which is just and true.It is such a simple gospel pattern that retains remission: Taste God’s goodness -> awakened humility->repentance->remembrance of God’s goodness.
13 And ye will not have a mind to injure one another, but to live peaceably, and to render to every man according to that which is his due.A re-phrasing of verse 13, identifies the principle that will then find application in three different common groups. The first is all of our relationships generally but the second and third are perhaps the most difficult for us.
14 And ye will not suffer your children that they go hungry, or naked; neither will ye suffer that they transgress the laws of God, and fight and quarrel one with another, and serve the devil, who is the master of sin, or who is the evil spirit which hath been spoken of by our fathers, he being an enemy to all righteousness. 15 But ye will teach them to walk in the ways of truth and soberness; ye will teach them to love one another, and to serve one another.The second is a focus on family.  What are four applicational don’ts …       …and four do’s that apply to our parent-child relationships and teaching curriculum? And, why they exist.  The don’ts prevent our children from being highjacked by lucifer[13] who can’t directly tempt them until accountability.[14]
16 And also, ye yourselves will succor those that stand in need of your succor; ye will administer of your substance unto him that standeth in need; and ye will not suffer that the beggar putteth up his petition to you in vain, and turn him out to perish.The third group are those in need including those that ask for help.
17 Perhaps thou shalt say: The man has brought upon himself his misery; therefore I will stay my hand, and will not give unto him of my food, nor impart unto him of my substance that he may not suffer, for his punishments are just—When someone asks for help, it is normal to wonder about their motives.  The king even verbalizes our common thoughts, “if we can earn, why can’t they?”
18 But I say unto you, O man, whosoever doeth this the same hath great cause to repent; and except he repenteth of that which he hath done he perisheth forever, and hath no interest in the kingdom of God.He then surprises us by calling us to repentance…when we didn’t even know we had sinned.  It isn’t just any sin but one so serious that it exposes our fitness or lack thereof, to live in God’s glorious, loving presence.
19 For behold, are we not all beggars? Do we not all depend upon the same Being, even God, for all the substance which we have, for both food and raiment, and for gold, and for silver, and for all the riches which we have of every kind?He helps us understand that how we treat others exposes our real understanding of the Atonement of Christ and the grace of God.  Our problem includes believing that our successes and rewards are deserved, coming from our own merits rather than “relying wholly upon the merits of“ Christ.[15]
20 And behold, even at this time, ye have been calling on his name, and begging for a remission of your sins. And has he suffered that ye have begged in vain? Nay; he has poured out his Spirit upon you, and has caused that your hearts should be filled with joy, and has caused that your mouths should be stopped that ye could not find utterance, so exceedingly great was your joy.Our common pleading for Christ’s saving resources is equated to the beggar’s request for our available resources.
21 And now, if God, who has created you, on whom you are dependent for your lives and for all that ye have and are, doth grant unto you whatsoever ye ask that is right, in faith, believing that ye shall receive, O then, how ye ought to impart of the substance that ye have one to another.He can only forgive and enable us if we have faith in Christ and His Atonement.  Our sharing or withholding our resources exposes the focus of our faith; on the merits of either Christ our own efforts. 
22 And if ye judge the man who putteth up his petition to you for your substance that he perish not, and condemn him, how much more just will be your condemnation for withholding your substance, which doth not belong to you but to God, to whom also your life belongeth; and yet ye put up no petition, nor repent of the thing which thou hast done. 23 I say unto you, wo be unto that man, for his substance shall perish with him; and now, I say these things unto those who are rich as pertaining to the things of this world.If we believe that we alone should receive credit for our labors without understanding the constant nature of divine enabling grace well clarified in verses  20-25, then we naturally believe that the beggar should also be earning.  If we understand that we are always unprofitable servants, then we become a divine instrument in ministering to those in need even if it doesn’t include a financial donation.
24 And again, I say unto the poor, ye who have not and yet have sufficient, that ye remain from day to day; I mean all you who deny the beggar, because ye have not; I would that ye say in your hearts that: I give not because I have not, but if I had I would give. 25 And now, if ye say this in your hearts ye remain guiltless, otherwise ye are condemned; and your condemnation is just for ye covet that which ye have not received.He even addresses the beggar and the poor who can’t help the beggar.
26 And now, for the sake of these things which I have spoken unto you—that is, for the sake of retaining a remission of your sins from day to day, that ye may walk guiltless before God—I would that ye should impartof your substance to the poor, every man according to that which he hath, such as feeding the hungry, clothing the naked, visiting the sick and administering to their relief, both spiritually and temporally, according to their wants.A summary of the what, why, and how finishes this detail of the Law of the Gospel that corresponds with and explains DC 104:18
27 And see that all these things are done in wisdom and order; for it is not requisite that a man should run faster than he has strength. And again, it is expedient that he should be diligent, that thereby he might win the prize; therefore, all things must be done in order.Years ago, President Romney identified that wisdom and order includes a generous monthly fast offering.

LAW OF CHASTITY: Mosiah 2:32-41; 3:19-27

The Law of Chastity as found in Gospel Principles is “We are to have sexual relations only with our spouse to whom we are legally married.”  To even see this section as having to do with the Law of Chastity, one must see the progression through the ancient temple and the symbolism of each element.  The first element seen upon entry into The Holy Place, the terrestrial room, is seen against the left wall; the menorah.  For a lengthy treatment of the relationship between the menorah and the law of chastity see .  I will list the connecting conclusions that lead me to believe that King Benjamin was using this temple progression as his outline, but the scriptural footnotes are found in the article noted above. 

  1. The menorah consisted of seven branches.  Seven is a Hebrew number meaning “complete or perfect.”  Seven equals 3+4.  Three is the Hebrew number for “man” and four symbolizes “woman.”  So together they are complete.  The meaning of bride in Hebrew, “kalah” is “to perfect or complete.”  The Law of Chastity is implicated then in this completing and eternal relationship between man and woman. 
  2. The branches on the menorah include flowers, fruit, and leaves of an almond tree.  The almond tree is the first tree to blossom and bear fruit in Israel.  The “first fruits” symbolically refers to Christ as “the first fruits of the resurrection.”  He came forth from the tomb during the feast of the first fruits three days after Passover.
  3. The tree of Christ is the cross according to Peter, Paul and Matthew.  To follow Christ, one must “take up his cross” first.  To take up one’s cross means several things in the scriptural use.  It is to “deny oneself of all ungodliness.”  It is to do hard things in the service of God. Elder Packer called our procreative power, “the very key” to our success in mortal life.  Living the Law of Chastity when both single and married is a central “take up your cross” elements of a disciple’s life.
  4. Taking up your cross leads to “taking up His cross” or accept to be a “savior” to those in your stewardships.[16]  This what Lehi did after arriving at the tree that represented Christ or the Love of God.  It is also what is promised in the Doctrine and Covenants.[17]

King Benjamin details living this very key law:

32 But, O my people, beware lest there shall arise contentions among you, and ye list to obey the evil spirit, which was spoken of by my father Mosiah.Since all sin is basically born of selfishness, King Benjamin begins with a principle again that identifies the entry point, wherein, the evil one gains a foothold.
33 For behold, there is a wo pronounced upon him who listeth to obey that spirit; for if he listeth to obey him, and remaineth and dieth in his sins, the same drinketh damnation to his own soul; for he receiveth for his wages an everlasting punishment, having transgressed the law of God contrary to his own knowledge. 34 I say unto you, that there are not any among you, except it be your little children that have not been taught concerning these things, but what knoweth that ye are eternally indebted to your heavenly Father, to render to him all that you have and are; and also have been taught concerning the records which contain the prophecies which have been spoken by the holy prophets, even down to the time our father, Lehi, left Jerusalem; 35 And also, all that has been spoken by our fathers until now. And behold, also, they spake that which was commanded them of the Lord; therefore, they are just and true. 36 And now, I say unto you, my brethren, that 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. 38 Therefore if that man repenteth not, and remaineth and dieth an enemy to God, the demands of divine justice do awaken his immortal soul to a lively sense of his own guilt, which doth cause him to shrink from the presence of the Lord, and doth fill his breast with guilt, and pain, and anguish, which is like an unquenchable fire, whose flame ascendeth up forever and ever. 39 And now I say unto you, that mercy hath no claim on that man; therefore his final doom is to endure a never-ending torment. 40 O, all ye old men, and also ye young men, and you little children who can understand my words, for I have spoken plainly unto you that ye might understand, I pray that ye should awake to a remembrance of the awful situation of those that have fallen into transgression.To list is to “lean towards” as in a sailboat listing to one side.  Contention, born of selfishness, allows lucifer to gain presence and influence. The process of giving one’s agency to him is then detailed from v33-40


19 For the natural man is an enemy to God, and has been from the fall of Adam, and will be, forever and ever, unless he yields to the enticings of the Holy Spirit, and putteth off the natural man and becometh a saint through the atonement of Christ the Lord, and becometh as a child, submissive, meek, humble, patient, full of love, willing to submit to all things which the Lord seeth fit to inflict upon him, even as a child doth submit to his father.The man who leans towards lucifer’s enticements is the natural man that satan uses as hooks to draw us into addiction and sin.   King Benjamin outlines the only real solution; The atonement of Christ that enables the progressive change that can take place in our natures as we yield to Christ, believing Him, following Him, learning of Him.  This begins and is perpetuated by yielding to the enticings of the Holy Spirit.
20 And moreover, I say unto you, that the time shall come when the knowledge of a Savior shall spread throughout every nation, kindred, tongue, and people. 21 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. 22 And even at this time, when thou shalt have taught thy people the things which the Lord thy God hath commanded thee, even then are they found no more blameless in the sight of God, only according to the words which I have spoken unto thee. 23 And now I have spoken the words which the Lord God hath commanded me. 24 And thus saith the Lord: They shall stand as a bright testimony against this people, at the judgment day; whereof they shall be judged, every man according to his works, whether they be good, or whether they be evil. 25 And if they be evil they are consigned to an awful view of their own guilt and abominations, which doth cause them to shrink from the presence of the Lord into a state of misery and endless torment, from whence they can no more return; therefore they have drunk damnation to their own souls.

The blessing indicated by the symbolism of the menorah is shown by the light filling the Holy Place as the wick in the olive oil burns.  Light resulting from burning olive oil is a symbol of the light of the Holy Spirit as in the parable of the Ten Virgins.[18]  Thus one element of a terrestrial life is to see by the light of the Spirit.


The principles so clearly enunciated in this discourse are insufficient without application.  It is no coincidence then that the discourse begins and ends with family life, the details of a covenant relationship with Christ and then centers on the Atonement of Christ.  It is in our families that we struggle most to live these laws and their detailed principles set forth both here and in Christ’s Sermon at the Nephite Temple.[19]  It is then through a covenant relationship where we can test God’s faithfulness to us and where we manifest our faithfulness to Him. 

The power of this loving and last royal discourse from a trembling king, increments as we read it at its different levels.  Ultimately it is the Holy Spirit that assembles the many pieces into an applicational feast guiding us through temple laws on how to center our lives on Christ.  They that heard it from feeble lips fell down under that influence, as must we who read it until like them, we experience the might change and…

“have no more disposition to do evil, but to do good continually… and can prophesy of all things…whereby we…rejoice with such exceedingly great joy. And…are willing to enter into a covenant with our God to do his will, and to be obedient to his commandments in all things that he shall command us, all the remainder of our days. Mosiah 5:3-5

[1] Bruce R. McConkie, Mormon Doctrine, 2d ed., p.703


[3] April 2019 Elder David A Bednar refers to President Benson’s list of Temple Laws:

[4] 3 Nephi 12:21-48 speaks of our relationships with, 1. How to maintain relationship with associates and friends and how you might abuse them 2. How they might abuse you including how to treat enemies.

Law of The Gospel verses 21-26; The Law of Chastity verses 27-32; Law of the Gospel verses 33-45

[5] See Meridian article by this same author:

[6] DC 88:78 Teach ye diligently and my grace shall attend you, that you may be instructed more perfectly in theory, in principle, in doctrine, in the law of the gospel, in all things that pertain unto the kingdom of God, that are expedient for you to understand;

[7] See Meridian article by this same author here

[8] Genesis 9: 4 But flesh with the life thereof, which is the blood thereof, shall ye not eat.

[9] Jacob 1:19 And we did magnify our office unto the Lord, taking upon us the responsibility, answering the sins of the people upon our own heads if we did not teach them the word of God with all diligence; wherefore, by laboring with our might their blood might not come upon our garments; otherwise their blood would come upon our garments, and we would not be found spotless at the last day.

[10] 3 Nephi 13:3-4 But when thou doest alms let not thy left hand know what thy right hand doeth; That thine alms may be in secret; and thy Father who seeth in secret, himself shall reward thee openly.

[11] Moses 6:55 55 And the Lord spake unto Adam, saying: Inasmuch as thy children are conceived in sin, even so when they begin to grow up, sin conceiveth in their hearts, and they taste the bitter, that they may know to prize the good.

[12] Spencer W. Kimball, Circles of Exaltation (address to seminary and institute personnel, June 28, 1968),8.

[13] DC 93:39 And that wicked one cometh and taketh away light and truth, through disobedience, from the children of men, and because of the tradition of their fathers.

[14] DC 29:47-48 Wherefore, they cannot sin, for power is not given unto Satan to tempt little children, until they begin to become accountable before me; For it is given unto them even as I will, according to mine own pleasure, that great things may be required at the hand of their fathers.

[15] 2 Nephi 31: 19 And now, my beloved brethren, after ye have gotten into this strait and narrow path, I would ask if all is done? Behold, I say unto you, Nay; for ye have not come thus far save it were by the word of Christ with unshaken faith in him, relying wholly upon the merits of him who is mighty to save.


[17] DC 97:8-9 Verily I say unto you, all among them who know their hearts are honest, and are broken, and their spirits contrite, and are willing to observe their covenants by sacrifice—yea, every sacrifice which I, the Lord, shall command—they are accepted of me.  For I, the Lord, will cause them to bring forth as a very fruitful tree which is planted in a goodly land, by a pure stream, that yieldeth much precious fruit.

[18] DC 45:56-57 And at that day, when I shall come in my glory, shall the parable be fulfilled which I spake concerning the ten virgins. For they that are wise and have received the truth, and have taken the Holy Spirit for their guide, and have not been deceived—verily I say unto you, they shall not be hewn down and cast into the fire, but shall abide the day.