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Ne. 10:11 And now I, Jacob, speak unto you again, my beloved brethren, concerning this righteous branch of which I have spoken. The Setting:
Jacob's discourse covers two days. At the end of the first day he closed his sermon with a reference to the subject
of this discourse, the "righteous branch." Just as his discourse on the atonement was an elaboration
of the "future history" theme of the Isaiah passages, so this discourse also deals with the future, but
a future specifically for the future of his audience. While thematically the future of the house of Israel is found
in Isaiah, the important part of Isaiah for Nephi and Jacob is their very close reading of Isaiah as they interpret
it to refer to the branch of Israel in the New World.2
Ne. 10:22 For behold, the promises which we have obtained are promises unto us according to the flesh; wherefore, as it has been shown unto me that many of our children shall perish in the flesh because of unbelief, nevertheless, God will be merciful unto many; and our children shall be restored, that they may come to that which will give them the true knowledge of their Redeemer. It is most likely that
at this point it time there was not a widely circulated copy of the plates of Nephi - neither the large plates,
nor especially the small plates on which these statements are being written. Therefore, when Jacob references the
"promises which we have obtained" he refers to a common knowledge rather than a specific text. Nevertheless,
we have many texts in Nephi's small plates that discuss these promises. For the purposes of Jacob's text, perhaps
the most important is Lehi's statement: 2 Ne. 1:9 9 Wherefore, I, Lehi, have obtained a promise, that inasmuch as those whom the Lord God shall bring out of the land of Jerusalem shall keep his commandments, they shall prosper upon the face of this land; and they shall be kept from all other nations, that they may possess this land unto themselves. And if it so be that they shall keep his commandments they shall be blessed upon the face of this land, and there shall be none to molest them, nor to take away the land of their inheritance; and they shall dwell safely forever. Lehi notes that this is a land of promise, but that the promise contains conditions. Prosperity will follow righteousness. The unstated contrary position, however, is precisely the point that Jacob speaks to. In addition to the promises, Nephi's people also surely know of Nephi's vision of the future of their children which occupies our 1 Nephi 12-14. Thus they have promises and prophecies. Jacob reminds them of the promise, but is concerned with the prophecy. 2
Ne. 10:33 Wherefore, as I said unto you, it must needs be expedient that Christ--for in the last night the angel spake unto me that this should be his name--should come among the Jews, among those who are the more wicked part of the world; and they shall crucify him--for thus it behooveth our God, and there is none other nation on earth that would crucify their God. Translation analysis:
From the standpoint of translation, the phrase "Christ - for in the last night the angel spake unto me that
this should be his name" is quite difficult. McConkie and Millet in their Doctrinal Commentary on the Book
of Mormon read this passage quite literally, and suggest that many titles become names, and therefore this is not
that unusual. This understanding is certainly an explanation of how Joseph Smith might have understood the title as a name, for Jesus Christ has certainly become a paired set as equivalent to a name as to a name and a title, and probably more as a name because of the general lack of understanding of what the title actually is. This is not, however, a very adequate explanation of the underlying text, as Christ and Messiah are equivalent (Christ anglicized from the Greek for "anointed" and Messiah anglicized from Hebrew for "anointed"). It is certain that Jacob was told the name, but that it was most likely the name we translate as Jesus. Later in Nephi we have similar language about name: 2 Ne. 25:19 19 For according to the words of the prophets, the Messiah cometh in six hundred years from the time that my father left Jerusalem; and according to the words of the prophets, and also the word of the angel of God, his name shall be Jesus Christ, the Son of God. It would appear that Nephi is citing Jacob's revelation here, and that the "name" included the proper name Jesus. Just as with the statement "his name shall be Jesus Christ, the Son of God," it is not required that we see Christ as a name any more than we so "the Son of God." The potential association of "Christ" as a name rather than a title is also possible from reading the King James Version of the Bible: 1 Cor. 1:2 2 Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours: 1 Jn. 3:23 23 And this is his commandment, That we should believe on the name of his Son Jesus Christ, and love one another, as he gave us commandment. Other examples could be cited, but these two suffice to show the combination of the concept of "name" and "Jesus Christ." All of this suggests that there is simply a substitution in the translation of the text, similar to the use of "adieu" as part of the translation (see Jacob 7:27). 2
Ne. 10:44 For should the mighty miracles be wrought among other nations they would repent, and know that he be their God. 2 Ne. 10:5 5 But because of priestcrafts and iniquities, they at Jerusalem will stiffen their necks against him, that he be crucified. In verses 3-5 Jacob
is recounting briefly the prophesied life of Christ, emphasizing the "iniquities" of the Jews that would
cause them to crucify their Messiah. In addition to the necessary statement of fact, Jacob probably has other reasons
for stressing the iniquities of the Jews. Traditionally, the Nephites emphasized the iniquities of the Jews as
it related to their departure from Jerusalem, with the fall of Jerusalem the penalty for those iniquities. Against
that background, Jacob has a believing audience in the capability of the Jews to crucify their savior, because
they also were sinful enough to allow Jerusalem to be destroyed. Jacob also has another thought in mind however, as his discourse is not aimed at blaming the Jews, but at highlighting the need for repentance in his current audience. He has set them up by reminding them first of the promise that came with obedience, and secondly with the prophecy that their children will fall away. Thus Jacob is pointing this sermon directly at his audience. In the previous day he rent his garments. Now he displays the iniquities of the Jews as an example of the iniquities and ultimate results his audience might be capable of bringing upon themselves. Historical note: "Crucifixion was in use among the Egyptians (Gen. 40:19), the Carthaginians, the Persians (Esth. 7:10), the Assyrians, Scythians, Indians, Germans, and from the earliest times among the Greeks and Romans. Whether this mode of execution was known to the ancient Jews is a matter of dispute. Probably the Jews borrowed it from the Romans." (Smith's Bible Dictionary, 1970 p. 122) While it may not have been practiced as a form of execution by the Jews until the Roman influence, the extent of the form of execution in surrounding cultures (and particularly Egypt) suggest that Jacob would have known what crucifixion was, and therefore is able to use that term without explanation. The noted close ties of Lehi and his family to Egypt make this the best possibility for their source of information about this form of execution. 2
Ne. 10:66 Wherefore, because of their iniquities, destructions, famines, pestilences, and bloodshed shall come upon them; and they who shall not be destroyed shall be scattered among all nations. 2 Ne. 10:7 7 But behold, thus saith the Lord God: When the day cometh that they shall believe in me, that I am Christ, then have I covenanted with their fathers that they shall be restored in the flesh, upon the earth, unto the lands of their inheritance. Verses 6 and 7 are
an important pair. There is a contrast the destruction and the eventual restoration of Israel. The iniquities are
contrasted with the eventual turning to believe, and the destructions and scattering are contrasted with the both
the restoration in the flesh, and the restoration to the lands of inheritance. Jacob's point here is to set up a paradigm that he will be able to transfer from the Jews of the Old World to his own people. By contrasting the very "iniquitous" Jews (who would destroy Jerusalem and later crucify their Messiah) with the repentant and believing Jews who would be restored in flesh and lands, Jacob creates a very important sin/repentance example. The example shows the extent of the mercy of God, and the ability to return even from such a far departure. Against this backdrop, Jacob will discuss his own peoples prophecies iniquities, separation, and prophesied return. 2
Ne. 10:88 And it shall come to pass that they shall be gathered in from their long dispersion, from the isles of the sea, and from the four parts of the earth; and the nations of the Gentiles shall be great in the eyes of me, saith God, in carrying them forth to the lands of their inheritance. Verse 8 is Jacob's
transition from the example of the Jews of the Old World to his people in the New World. The key to this change
is "from the isles of the sea," which Nephi and now Jacob specifically interpret as referring to themselves.
Thus Jacob returns to the redemption theme of Isaiah. Remember that Nephi specifically has the phrase "isles
of the sea" in his redaction of Isaiah 49: 1 Ne. 21:8 8 Thus saith the Lord: In an acceptable time have I heard thee, O isles of the sea, and in a day of salvation have I helped thee; and I will preserve thee, and give thee my servant for a covenant of the people, to establish the earth, to cause to inherit the desolate heritages; Compare to Isaiah in the KJV: Isa. 49:8 8 Thus saith the LORD, In an acceptable time have I heard thee, and in a day of salvation have I helped thee: and I will preserve thee, and give thee for a covenant of the people, to establish the earth, to cause to inherit the desolate heritages; Whether or not the "isles of the sea" is part of the brass plates, or an insertion/interpretation by Nephi, it is absolutely certain that Nephi and Jacob saw the phrase "isles of the sea" to be a prophetic discussion of their people. It is in that tradition that Jacob uses that phrasing to begin the shift in emphasis. 2
Ne. 10:99 Yea, the kings of the Gentiles shall be nursing fathers unto them, and their queens shall become nursing mothers; wherefore, the promises of the Lord are great unto the Gentiles, for he hath spoken it, and who can dispute? As Jacob shifts the
emphasis of his address from the Old World Jerusalem to their own times and situations, he returns to a scripture
that both he and Nephi have used: Isaiah 49:23, 1 Nephi 21:23, 2 Nephi 6:7. In this case, however, Jacob refers
to the text rather than citing it directly. Compare Isaiah 49:23 to the text in verse 9: Isa. 49:23 23 And kings shall be thy nursing fathers, and their queens thy nursing mothers: they shall bow down to thee with their face toward the earth, and lick up the dust of thy feet; and thou shalt know that I am the LORD: for they shall not be ashamed that wait for me. Jacob makes two important changes in his reference to the verse. The first is that he cites only the first section, with a fair amount of the cited verse not being specifically referenced at all. Additionally, Jacob inserts "of the Gentiles" after Isaiah's "kings." In making this reference, Jacob is setting up the critical part of his analysis of Isaiah for his people. He has already cited the verse on the day before, so the repetition of the text even in this abbreviated form , is a necessary reminder of the linkage of his discourse to scripture. The way Jacob chooses to do it, however, quickly references both the text and import of the Isaiah citation. Isaiah's text deals with a salvation by gentiles, and Jacob emphasizes this theme both by the citation and by the explicit inclusion of the gentiles in the reference. As noted before, the theme of salvation by gentiles must be a significant part of the reason for this particular sermon, specifically as it was requested by Nephi who had also used the same text. Thus Jacob is now explicitly returning to the reason for the text on which his two day sermon was based. 2
Ne. 10:1010 But behold, this land, said God, shall be a land of thine inheritance, and the Gentiles shall be blessed upon the land. 2 Ne. 10:11 11 And this land shall be a land of liberty unto the Gentiles, and there shall be no kings upon the land, who shall raise up unto the Gentiles. 2 Ne. 10:12 12 And I will fortify this land against all other nations. 2 Ne. 10:13 13 And he that fighteth against Zion shall perish, saith God. Verses 10-13 set the
stage for the analysis. Jacob ties Isaiah to the New World struggle. Thus in Jacob's reading of Isaiah, Isaiah's
passages appear to relate to both the New World, and apparently a current situation. While Jacob does not at this
point specifically tell his audience that these verses are directed at them, he likely does not need to, as they
understand their current situation much better than we do at this distant time. However, it is useful for a modern
audience to remember in this particular context that Jacob is very specifically relating Isaiah to a current
people and circumstance. In his introduction, Jacob states: 2 Ne. 6:5 5 And now, the words which I shall read are they which Isaiah spake concerning all the house of Israel; wherefore, they may be likened unto you, for ye are of the house of Israel. And there are many things which have been spoken by Isaiah which may be likened unto you, because ye are of the house of Israel. Thus all of what Jacob is doing is pointing to a particular circumstance that faces his community. As he develops his theme of relevancy to their current situation, Jacob is citing a revelation from God, but which one? Jacob does not tell us, but the reference is Nephi. The clue is the context of those who fight against Zion. In this reference, those who fight against Zion are linked to the verses about the liberty of the land of promise, thus the context for this promise is the New World. The language returns to Nephi: 1 Ne. 22:14 14 And every nation which shall war against thee, O house of Israel, shall be turned one against another, and they shall fall into the pit which they digged to ensnare the people of the Lord. And all that fight against Zion shall be destroyed, and that great whore, who hath perverted the right ways of the Lord, yea, that great and abominable church, shall tumble to the dust and great shall be the fall of it. Note the two components of the fight against Zion in Nephi's vision. The first is the battle itself, and the second is the opponent, the "great and abominable church." With those two aspects in mind, examine Jacob's text from the first day of this sermon: 2 Ne. 6:12 12 And blessed are the Gentiles, they of whom the prophet has written; for behold, if it so be that they shall repent and fight not against Zion, and do not unite themselves to that great and abominable church, they shall be saved; for the Lord God will fulfil his covenants which he has made unto his children; and for this cause the prophet has written these things. Jacob explicitly notes the fight against Zion in the context of the great and abominable church. His reference is therefore clearly Nephi's vision. In Jacob, however, the great and abominable church is still the enemy, and in contrast to the typical outsider role of the gentiles, they become the agents of the salvation of Zion (which is the theme of the Isaiah text upon which the sermon is built). 2
Ne. 10:1414 For he that raiseth up a king against me shall perish, for I, the Lord, the king of heaven, will be their king, and I will be a light unto them forever, that hear my words. The reference for this
prophecy is not apparent. While the intent of the prophecy is contained in Nephi's copy of his revelation, this
wording is not. This verse through verse 17 appear to be a citation from a known text because it is given in prophetic
first person where the speaker is the Lord. As there is no reference, it must be assumed that it is a text familiar
to the congregation, but nevertheless one no longer available. The wording and the them so closely follow Nephi's vision that the best presumption is that it is a large plate version of the same vision. Sociological information: the emphasis on the king in verse 14 is interesting. Certainly the referent comes directly from Isaiah, but remembering the present context of the Nephites, it may be even more significant. Nephi's selection as king is very understated in his own account: 2 Ne. 5:18 18 And it came to pass that they would that I should be their king. But I, Nephi, was desirous that they should have no king; nevertheless, I did for them according to that which was in my power. Nephi states his preference that the people have no king, but is less specific that he accepted the position. Nevertheless, Jacob reminds his people at the beginning of this sermon that they look to Nephi as their king (2 Nephi 6:2). The obvious position of Nephi as king is demonstrated in Jacob 1:9 where the transition from the first to second king occurs. Nephi is clearly a king, but also clearly not the king being referenced in Jacob's application of Isaiah. The sense of the threat of raising up a king against the Lord still fits best into the reconstructed scenario of a people surrounded by other nations. In this case, nations with kings and ideologies hostile to the Nephites who represent Zion. 2
Ne. 10:1515 Wherefore, for this cause, that my covenants may be fulfilled which I have made unto the children of men, that I will do unto them while they are in the flesh, I must needs destroy the secret works of darkness, and of murders, and of abominations. The relevance of the promises of the Lord are specifically drawn into time. That is, this is not to be seen as a future event, but "while they are in the flesh." The impact on Jacob's audience must be for a current threat. 2
Ne. 10:1616 Wherefore, he that fighteth against Zion, both Jew and Gentile, both bond and free, both male and female, shall perish; for they are they who are the whore of all the earth; for they who are not for me are against me, saith our God. Regardless of the original
source of this prophecy, and whether or not it is a citation or a paraphrase (which Jacob has demonstrated a tendency
to do in this very sermon) the emphasis is on conflict against Zion, and specifically the Jew and Gentile that
oppose Zion. This verse is being cited in the context of Isaiah's prophecy of the ultimate salvation of Zion by
the hands of the Gentiles, so what is the purpose of the mention of the two parties who will oppose Zion? In the context of the New World, and specifically in the social reconstruction of early Nephite society discussed for the overall context of Jacob's sermon, the Jew and Gentile opposing Zion are very significant. The reference to Jews opposing Zion become the Lamanites, and the Gentiles opposing Zion become those others in the land who also would stand against the Nephites. It is the Gentiles within the Nephite community that are the fulfillment of the Isaiah prophecy. 2
Ne. 10:1717 For I will fulfil my promises which I have made unto the children of men, that I will do unto them while they are in the flesh-- 2 Ne. 10:18 18 Wherefore, my beloved brethren, thus saith our God: I will afflict thy seed by the hand of the Gentiles; nevertheless, I will soften the hearts of the Gentiles, that they shall be like unto a father to them; wherefore, the Gentiles shall be blessed and numbered among the house of Israel. The future prophecies
for the New World branch of Israel are now brought to the forefront. The prediction is that there will be affliction
of the Nephites (and probably assent by the current congregation that this part has been fulfilled). The promise
is also that the Gentiles will have their hearts softened to join with Zion. These are the Gentiles who will fulfill
Isaiah's prophecy. It will not be those who contend against Zion such as those mentioned in verse 16, but those
whose hearts have been softened, and who are part of the community.2
Ne. 10:1919 Wherefore, I will consecrate this land unto thy seed, and them who shall be numbered among thy seed, forever, for the land of their inheritance; for it is a choice land, saith God unto me, above all other lands, wherefore I will have all men that dwell thereon that they shall worship me, saith God. Note the "wherefore."
The causality from one clause moves to the result in the next. The softening of the hearts of the Gentiles and
their joining with Zion becomes the mode through which the consecration of the land occurs for the Nephites. Isn't
Jacob saying to his audience that the influx of Gentiles into their midst, and the prediction of salvation at the
hands of the Gentiles, will be the way in which this prophecy is fulfilled? Assuming that context provides tremendous
power to Jacob's message for community unity.2
Ne. 10:2020 And now, my beloved brethren, seeing that our merciful God has given us so great knowledge concerning these things, let us remember him, and lay aside our sins, and not hang down our heads, for we are not cast off; nevertheless, we have been driven out of the land of our inheritance; but we have been led to a better land, for the Lord has made the sea our path, and we are upon an isle of the sea. Verse 20 begins Jacob's
conclusion. In this case, Jacob has two days of sermon worth to conclude, therefore he must make reference to the
major themes for each day's address. He doesn't need to emphasize again the specifics of the promise of the liberty
of this land to the righteous as he has just completed it. He does, however, need to refresh the people on the
religious covenants that they are renewing. Thus in verse 20 he takes the promises just reviewed and combines them
with the specifics of the promises for the redemption from sin. These are presented as the concluding synthesis.
Jacob reminds his congregation to not only remember God, but his promises. He reminds them to lay aside their sins, because the liberty of this people will ultimately rest on their righteousness. He reiterates to them that they are the isles of the sea, and therefore inheritors of the prophecy of Isaiah. 2
Ne. 10:2121 But great are the promises of the Lord unto them who are upon the isles of the sea; wherefore as it says isles, there must needs be more than this, and they are inhabited also by our brethren. 2 Ne. 10:22 22 For behold, the Lord God has led away from time to time from the house of Israel, according to his will and pleasure. And now behold, the Lord remembereth all them who have been broken off, wherefore he remembereth us also. Verse 21 should not
be read without 22 as they form a logical set. Jacob uses the plural of "isles" to be able to include
his people in a typical rather than unusual pattern of the Lord. There are other isles, therefore there are other
locations where the Lord has led some of the house of Israel. Therefore this branch of Israel should understand
that it is still part of the great plan, and still inheritors of the blessings and promises. This branch is not
unusual, but a repetition of a pattern of the Lord.2
Ne. 10:2323 Therefore, cheer up your hearts, and remember that ye are free to act for yourselves--to choose the way of everlasting death or the way of eternal life. Verse 23 should be
read with the end of 22: "And now behold, the Lord remembereth all them who have been broken off, wherefore
he remembereth us also." The ability of the Nephites to "cheer up your hearts" is dependent upon
the evidence that the Lord remembers them as well as the others on the isles of the sea. The promises of the Lord
come to bring them cheer in their fulfillment. Jacob now sets up the final call to covenant with a description of their position. They are free to choose, and the choice is before them; eternal life or eternal death. This dual "way" has precedent in the teachings of Jeremiah as well as Nephi: Jer. 21:8 8 ¶ And unto this people thou shalt say, Thus saith the LORD; Behold, I set before you the way of life, and the way of death. 2 Ne. 2:27 27 Wherefore, men are free according to the flesh; and all things are given them which are expedient unto man. And they are free to choose liberty and eternal life, through the great Mediator of all men, or to choose captivity and death, according to the captivity and power of the devil; for he seeketh that all men might be miserable like unto himself. The presence of the teaching of the two ways in Jeremiah, and Nephi's expansion on the theme, suggests that Nephi may have understood the doctrine from the brass plates, and presented it in the expanded form. Jacob could therefore have known it from either source, and it is probably that his audience also understood the reference. 2
Ne. 10:2424 Wherefore, my beloved brethren, reconcile yourselves to the will of God, and not to the will of the devil and the flesh; and remember, after ye are reconciled unto God, that it is only in and through the grace of God that ye are saved. Jacob calls for the
covenant. The Nephites are to reconcile themselves to God, and choose eternal life. Implicit in the reconciliation
(based upon the text and presentation of the theme of salvation by the Gentiles) is also the acceptance of their
current circumstances and a determination to follow the Lord's cause. In the sociological situation that is most
likely, that would mean accepting the Gentiles in their midst within the covenant and as a fulfillment of prophecy.
It would mean cleaving to the Lord's definitions for their freedom rather than following after outside Gentile
Kings. Jacob's is a call both to come to God and to community.2
Ne. 10:2525 Wherefore, may God raise you from death by the power of the resurrection, and also from everlasting death by the power of the atonement, that ye may be received into the eternal kingdom of God, that ye may praise him through grace divine. Amen. Jacob's conclusion
reprises the salvation theme of the prior day's sermon. These points have not been explicit in the current sermon,
but are an essential part of the call to God. He closes, fittingly, on the mission of the coming Messiah. Epigraph - Text and Context: What can we now discern of Jacob and his sermon? The major context is explained as a festival with a covenant-making sermon as might be fitting in such an occasion. That however, provides the excuse for the covenant speech and its gross outline. In the case of Jacob's text what is the context that makes it significant? The specific assignation of the Isaiah text by Nephi as the foundation of the sermon must be the significant clue. In that underlying textual theme, the salvation by Gentiles becomes relevant only in a social context placing the Nephites in a community with newly accepted Gentile members. The covenant renewal is therefore initiating the Gentiles into the community as well as reminding the Old World Nephites of their responsibility to accept theme - complete with prophetic theological justification. The final context for the sermon is probably the frequent skirmishes that were noted with the Lamanites. Armed conflict with both Jews and Gentiles is a fact of life for the Nephite community (refer to verse 16). In that scenario, it may also be that the discourse on resurrection and everlasting life also had a very powerful and present context. It may be that the cost in human life, and the potential cost in human life also required a comforting sermon on the effect of their covenants on life after death. |
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| by Brant Gardner. Copyright 1998 |
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