2 Nephi 6

MDC Contents			2 Nephi 6:1 1 THE words of Jacob, the brother of Nephi, which he spake unto the people of Nephi: Narrative analysis: Nephi abruptly begins recording his brother, Jacob's, sermon. There is no transition between narrative units as Nephi has previously done. Whereas up to this point, there is some attempt at a literary cohesiveness between the various themes Nephi has written about, this new one begins almost without warning. It might be deduced that there is a time separation between the writing of the end of chapter 5 and this beginning of 6. As indicated in the analysis of Nephi's narrative structure, he may have finished his planned writing with the end of 5, and thus there is a new beginning, where not even Nephi understood its conceptual relationship to the previous narrative. 2 Nephi 6:2 2 Behold, my beloved brethren, I, Jacob, having been called of God, and ordained after the manner of his holy order, and having been consecrated by my brother Nephi, unto whom ye look as a king or a protector, and on whom ye depend for safety, behold ye know that I have spoken unto you exceedingly many things. Redaction analysis: While we know this to be written by Nephi (as will be even more apparent with some of Nephi's insertions in the text at a later point) this section begins with "I, Jacob." The intent of this section is therefore to be an intact inclusion of an actual sermon by Jacob. Nephi is presenting what should be Jacob's original text, not Nephi's own. Because of the lack of recording equipment at the time, the only way in which this can actually be the precise text of Jacob is if Nephi is reading a text prepared by Jacob. There is no evidence that such is the case. As with all of the quoted sermons in the Book of Mormon, one must assume them to be written as best as possible from the oral original. Scriptural analysis: Jacob appears to be giving us information that he was a priesthood holder: "I, Jacob, having been called of God, and ordained after the manner of his holy order, and having been consecrated by my brother Nephi..." Certainly the language follows most of our expectation of priesthood. Jacob is called of God, and is ordained. The only thing slightly confusing is the "having been consecrated by my brother Nephi." However, rather than see the ordination and consecration as two separate events, it is most likely that it was a single event, performed by Nephi, and simply referred to separately as the ordination and the event of the ordination, performed by Nephi. The question of what this priesthood was, however, is an interesting one. Joseph Fielding Smith notes the historical difficulty this group faced: "The Nephites were descendants of Joseph. Lehi discovered this when reading the brass plates. He was a descendant of Manasseh, and Ishmael, who accompanied him with his family, was of the tribe of Ephraim.3. Therefore there were no Levites who accompanied Lehi to the Western Hemisphere." (Joseph Fielding Smith, Answers to Gospel Questions, Vol.1, p.124) Without the inherited line of the priesthood, the Nephites had to operate under a different order or organization. In Joseph Fielding Smith's view, this was clearly the Melchizedek Priesthood: "Under these conditions the Nephites officiated by virtue of the Melchizedek Priesthood from the days of Lehi to the days of the appearance of our Savior among them. It is true that Nephi "consecrated Jacob and Joseph" that they should be priests and teachers over the land of the Nephites, but the fact that plural terms priests and teachers were used indicates that this was not a reference to the definite office in the priesthood in either case, but it was a general assignment to teach, direct, and admonish the people. Otherwise the terms priest and teacher would have been given, in the singular. Additional light is thrown on this appointment showing that these two brothers of Nephi held the Melchizedek Priesthood, in the sixth chapter, second verse of II Nephi, where Jacob makes this explanation regarding the priesthood which he and Joseph held: "Behold, my beloved brethren, I, Jacob, having been called of God, and ordained after the manner of his holy order, and having been consecrated by my brother Nephi, unto whom ye look as a king or a protector, and on whom ye depend for safety, behold ye know that I have spoken unto you exceeding many things" (2 Nephi 6:1). This seems to be a confirmation of the ordinations that he and his brother Joseph received in the Melchizedek Priesthood. (Joseph Fielding Smith, Answers to Gospel Questions, Vol.1, p.125). While it is certainly possible to read the text in this way, it is not necessarily required. Just as Joseph Fielding Smith points out that the ordination of Jacob and Joseph as "priests and teachers" does not necessarily correspond to our known divisions of the Aaronic Priesthood, we do not know for certain what the priesthood "after the manner of his holy order" might mean. While the "holy order" is frequently used to describe the priesthood in the Book of Mormon, it is not clearly associated with the Melchizedek Priesthood until 1835: "D&C 107:2 Why the first is called the Melchizedek Priesthood is because Melchizedek was such a great high priest. 3 Before his day it was called the Holy Priesthood, after the Order of the Son of God." Why does any of this matter? It doesn't, particularly. It is certain that the Nephites were operating under the authority of God, and that they maintained a priesthood passed by ordination rather than inheritance. Whether or not it corresponded precisely to our understanding of the Melchizedek Priesthood is a moot point. It was priesthood, and it was recognized by God. We do not know if there were divisions in the Nephite priesthood that corresponded to divisions in the modern priesthood. It matters not. What matters is the authority. As to whether or not this revealed rather than inherited priesthood is more closely aligned to the Melchizedek or Aaronic does appear to be defined, and defined more closely to the Melchizedek, for Alma states: "Alma 13:1 AND again, my brethren, I would cite your minds forward to the time when the Lord God gave these commandments unto his children; and I would that ye should remember that the Lord God ordained priests, after his holy order, which was after the order of his Son, to teach these things unto the people." Anthropological analysis: It is probable that Jacob's sermon is given some time after forty years from the departure from Jerusalem, just because of its location following that statement in the text. It need not be so, but is probable. It is interesting that at this date, Jacob could say Nephi was revered as a king ("my brother Nephi, unto whom ye look as a king or a protector 2 Nephi 6:2). This is a dramatic contrast to Nephi's earlier statement: "2 Nephi 5:18 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." It appears that while the people wanted Nephi to be king, and Nephi declined, he was yet revered and probably obeyed as one in any case. Jacob is telling us that the people are reacting to Nephi in the king/client relationship, whether Nephi proclaimed it for himself or not. With this beginning propensity to desire a king, it is no surprise that we later see that political model firmly entrenched in the people of Zarahemla, with King Benjamin. 2 Ne. 6:3 3 Nevertheless, I speak unto you again; for I am desirous for the welfare of your souls. Yea, mine anxiety is great for you; and ye yourselves know that it ever has been. For I have exhorted you with all diligence; and I have taught you the words of my father; and I have spoken unto you concerning all things which are written, from the creation of the world. Historical information: As Jacob begins this speech he makes it clear that this is not the first address to his brethren the Nephites. Certainly Nephi had never stopped caring for and preaching to his people, but it is equally obvious that Jacob took an active role in the preaching and teaching of the gospel during Nephi's lifetime (obvious because Nephi is writing this sermon given by Jacob). Once again there is an implication here of a population larger than the more logical 20-25 people that might have been expected from the Lamanite-Nephite division. It is also significant from the standpoint of defining social order, that there is no preclusion of Jacob from preaching. Therefore not all of the political and religious functions are exclusively centered in Nephi. It is possible, and possible only if there were a larger population, that there is the beginnings of a political/religious division of responsibility. The political responsibilities rest with Nephi, and Jacob takes the more spiritual approach. This possibility is pushed to probability by the evidence of the transmission lines of the two sets of plates Nephi created. Very clearly, the small plates remain with Jacob, as Jacob is the next writer on them. Positing a political/religious division at the time of Nephi, the small plates are handed to Jacob where they continue in his direct line. As for the small plates, this is made explicit as Jacob begins to write: Jacob 1:1 1 For behold, it came to pass that fifty and five years had passed away from the time that Lehi left Jerusalem; wherefore, Nephi gave me, Jacob, a commandment concerning the small plates, upon which these things are engraven. Jacob 1:2 2 And he gave me, Jacob, a commandment that I should write upon these plates a few of the things which I considered to be most precious; that I should not touch, save it were lightly, concerning the history of this people which are called the people of Nephi. Jacob 1:3 3 For he said that the history of his people should be engraven upon his other plates, and that I should preserve these plates and hand them down unto my seed, from generation to generation. Jacob was the religious leader, but clearly not the next political leader: Jacob 1:9 9 Now Nephi began to be old, and he saw that he must soon die; wherefore, he anointed a man to be a king and a ruler over his people now, according to the reigns of the kings. Had that man been Jacob, certainly we would have known that. Thus Jacob is a religious leader, and the explicit keeper of the small plates, and this unnamed man is the political leader. The large plates stay with the political tradition. Once again, however, this is a clear indication that the population was sufficiently large when Nephi died that there could be an explicit division between the religious and the political. It is also interesting that in a lineage history, that the name of the next ruler is not given. In fact, the succession of kings - a topic that must surely have been significant on the large plates, is virtually absent in Jacob. The clearest indication is that there is a significant division, and that the political lines did not follow Jacob's descendants. While we cannot be certain, there is at least an intriguing possibility that the political line might not have followed Nephi, though one would expect it should. For whatever reason, the names of the kings are absent from Jacob's record. 2 Ne. 6:4 4 And now, behold, I would speak unto you concerning things which are, and which are to come; wherefore, I will read you the words of Isaiah. And they are the words which my brother has desired that I should speak unto you. And I speak unto you for your sakes, that ye may learn and glorify the name of your God. Historical information: The relationship between Nephi and Jacob is given a little light in this verse. Jacob is preaching to the people, but he is apparently doing so at the express wish of Nephi, and on the topic that Nephi has selected: "... and they are the words which my brother has desired that I should speak unto you." While Nephi may have been more of a political leader, it is certain that his concern for the spiritual welfare of his people never waned. Scriptural analysis: Jacob wants to teach his people two types of information: "things which are, and which are to come..." In order to deal with such a topic, he turns to Isaiah. There are two reasons why Jacob would turn to Isaiah. The first is that Isaiah is a prophet of the brass plates, and therefore has the sanctity of established scripture. The second is that the writings of Isaiah are seen by Nephi as particularly relevant to his people. Nephi has, in the past, used Isaiah to underscore lessons that he wanted his brothers to learn (1 Ne. 15:20 And I did rehearse unto them the words of Isaiah, who spake concerning the restoration of the Jews, or of the house of Israel; and after they were restored they should no more be confounded, neither should they be scattered again. And it came to pass that I did speak many words unto my brethren, that they were pacified and did humble themselves before the Lord. - 1 Ne. 19:23 And I did read many things unto them which were written in the books of Moses; but that I might more fully persuade them to believe in the Lord their Redeemer I did read unto them that which was written by the prophet Isaiah; for I did liken all scriptures unto us, that it might be for our profit and learning.) Thus both in the specifics and the prophecy, Nephi saw a clear connection between his people and the words of Isaiah, and therefore used them as the basis for many of his discussions, and clearly passed that "recommendation" along to Jacob. 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. In keeping with Nephi's tradition of using Isaiah to underscore his own people's needs, Jacob is also applying Isaiah directly to his people. While most would see prophecy as being in the future, for Nephi and Jacob (and therefore the to extent that their people believed) they saw the Nephites as the direct inheritors of these prophetic utterings, and as living in the times of the fulfillment of many of them. Historical information: Whatever the political and social makeup of the Nephites, and I have suggested that it must have included additions from other populations to create both the explicit numbers as well as the numbers implicit in the descriptions of social organization, it is clear that all of the population was considered in some form to be inheritors of the blessings of Israel. Presuming a large influx of population, this population would not only have submitted to Nephi's political rule, but also to the adoption into the house of Israel -through which adoption these prophecies Jacob will expound become relevant. 2 Ne. 6:6 6 And now, these are the words: Thus saith the Lord God: Behold, I will lift up mine hand to the Gentiles, and set up my standard to the people; and they shall bring thy sons in their arms, and thy daughters shall be carried upon their shoulders. 2 Ne. 6:7 7 And kings shall be thy nursing fathers, and their queens thy nursing mothers; they shall bow down to thee with their faces towards 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 cites Isaiah 49:22-23. Interestingly, these are verses Nephi has already used in a sermon (1 Nephi 21:22-23) that cited the entire 49th chapter of Nephi. The verses are cited identically in Jacob as they were in Nephi. 2 Ne. 6:8 8 And now I, Jacob, would speak somewhat concerning these words. For behold, the Lord has shown me that those who were at Jerusalem, from whence we came, have been slain and carried away captive. Jacob begins his exegesis of the future prophecy of Isaiah by dealing with the past - but a past that is known only prophetically. Because Isaiah's prophecies are explicit that the blessings stated will come through the Gentiles, it is imperative that Jacob lay the foundation for that necessity. When the Lehites left Jerusalem it had not yet fallen, although the fall was imminent and the reason for Lehi's visionary command to depart. Nevertheless, it had been one of the Lamanite contentions that such was only visionary, and that it was not - the them - historical fact. Jacob reiterates the testimony of Lehi and Nephi with that of his own. Jacob has a personal revelatory knowledge that Jerusalem has fallen. Thus the glory of Jerusalem is no more, and the conditions that will require this restoration through the hands of the gentiles are now in place. 2 Ne. 6:9 9 Nevertheless, the Lord has shown unto me that they should return again. And he also has shown unto me that the Lord God, the Holy One of Israel, should manifest himself unto them in the flesh; and after he should manifest himself they should scourge him and crucify him, according to the words of the angel who spake it unto me. Jacob continues with his personal knowledge. Speaking specifically of those carried off from Jerusalem, he indicates that they should be returned again. It is interesting in passing at this point that Jacob does not specifically mention the role of the gentiles in this return - even though the gentiles are specifically mentioned in the verses from Isaiah that he uses as a springboard for this exegesis. There are two reasons. The first is that the particular verses in Isaiah refer to an event yet future to the return to Jerusalem, and second that there is another use Jacob may have for the reference to the gentiles - a usage perhaps related to his insistence that while he is speaking of Jerusalem and future events in Jerusalem - he is yet speaking and directing these remarks at a current and present population. Jacob's prophetic discourse moves rapidly from the return of the Jews to Jerusalem to Christ's mission among them. Clearly if he was to highlight the critical foundation of their society - that is the destruction of Jerusalem, he must also have them return before he can discuss the mission of Christ in Jerusalem. Anthropological information: The exegesis of Isaiah will depend upon this revelation of Christ - but the vision of the destruction of Jerusalem had to be (in the terminology of anthropology) a foundational "myth" for the Nephites. I should explain that by "myth" there is no implication that such an event did not take place, but rather that it was such an important event that it was a part of the information that structured and gave meaning to their society. For the Nephites, the destruction of Jerusalem was the explanatory "myth" that gave them the reason that they were in a new world, and creating a new society. 2 Ne. 6:10 10 And after they have hardened their hearts and stiffened their necks against the Holy One of Israel, behold, the judgments of the Holy One of Israel shall come upon them. And the day cometh that they shall be smitten and afflicted. The explanation of the need for the gentiles' redemptive assistance continues with the explanation of the conditions that will require it. While Christ comes to those in Jerusalem, they will reject their Lord, and "the judgments of the Holy One of Israel shall come upon them." Thus there will come a time when Israel will be "smitten and afflicted." This is a time after the destruction of Jerusalem. This is a time after the birth of the Messiah. Therefore Jacob is placing this redemption clearly in the future. 2 Ne. 6:11 11 Wherefore, after they are driven to and fro, for thus saith the angel, many shall be afflicted in the flesh, and shall not be suffered to perish, because of the prayers of the faithful; they shall be scattered, and smitten, and hated; nevertheless, the Lord will be merciful unto them, that when they shall come to the knowledge of their Redeemer, they shall be gathered together again to the lands of their inheritance. After the judgments of the Holy One of Israel have caused them to be driven to and fro, Israel will be returned to a knowledge of their Redeemer, and will be returned to the lands of their inheritance. For Jacob's people, this becomes also a promise that their lineage might also be returned to the lands of that inheritance, as Jacob has clearly told them that they are inheritors of that birthright. Social speculation: It is possible that a new people in a new land have emotional ties to the land that they have left, and Jacob's sermon is speaking to that ache for a land and inheritance lost - by assuring them that the promises of the prophets show that they will be returned. Of course such a return would be so far in the future as to be of no benefit to the current population (and probably not that much of an enticement to their posterity after so many years in what they certainly would then consider their land), but for the current population, there must have been those to whom this promise of a return (and their prophesied participation in that blessing) would have been a comfort. 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 now gets to the particulars of the beginning text from Isaiah. The issue of the text is not simply the redemption of Israel, but the redemption through the gentiles. Jacob makes this very clear. In verse 12 he continues his own exegesis. The phrase "they of whom the prophet has written" does not introduce the next clause, but is a subphrase of the first. Jacob is restating that it is the Gentiles that are explicitly mentioned in Isaiah. The second clause is Jacob's explanation - clarifying that the Gentiles will be the means of achieving the blessings for Israel, upon the conditions of their righteousness. 2 Ne. 6:13 13 Wherefore, they that fight against Zion and the covenant people of the Lord shall lick up the dust of their feet; and the people of the Lord shall not be ashamed. For the people of the Lord are they who wait for him; for they still wait for the coming of the Messiah. The explanation continues with Jacob establishing a context for the participation of the Gentiles. They are participants in the direct conflict between the covenant people and those who fight against them. Jacob's last sentence is interesting as he provides a justification for the inclusion of the Gentiles. Assuming them to be believers (as he has qualified in verse 13) he specifically defines them along with a particular kind of Israel "the people of the Lord are they who wait for him..." Thus the Gentiles become part of the "people of the Lord" and therefore the blessings of redemption should come through them. Historical analysis: While Jacob has introduced the theme of the Messiah, a theme on which he will later expound, yet he begins with a very different concept and introduction. Jacob's base text from Isaiah deals with the salvation of Israel by the Gentiles. In his introduction to this theme, Jacob explicitly tells his audience that the words of Isaiah have a direct relevance to them (and presumably in their time): "2 Ne. 6:5 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." From the standpoint of both the text, the theme, and the direct request by Nephi that the sermon be given, it is appropriate to consider the reason behind a discourse on the salvation of Israel by the Gentiles. Because of the post-Messiah dating of the future restoration, it is clear that Jacob both understands and is making clear that these events are long in the future. However, it is also very possible that at this stage in the existence of this new people, that there is a very relevant context that Jacob is allowing his audience to understand, without making direct reference to it (a mode in which Nephi also tended to use scripture - giving a particular story - such as the exodus from Egypt, and allowing the audience to spell out the very close parallels). It is possible that Nephi has directed Jacob to give this particular sermon because there has been a joining of the original people of Nephi with "gentiles" in the land. If this is the actual social context of the sermon, the relevance of the sermon does become one of immediacy. Not only is it a conciliatory sermon that would smooth any possible ill-feelings toward a gentile population in their midst, but it puts those very people in the context of being the salvation of the lineal Israelites, and allows them the blessings of Israel through the prophetic linkage to those future gentiles who are awaiting Christ. This potential social background gives a very interesting context to Jacob's words in verse 13: "2 Ne. 6:13 Wherefore, they that fight against Zion and the covenant people of the Lord shall lick up the dust of their feet; and the people of the Lord shall not be ashamed." This sermon comes after the time that Nephi has already told us of wars and contentions with the Lamanites, and not we have Jacob giving a very explicit sermon about the gentiles being part of the fight, and on the side of Israel, and the means of redemption. I suggest that this is the most logical reason for the sermon, and the context in which the particular passages from Isaiah make the most sense. 2 Ne. 6:14 14 And behold, according to the words of the prophet, the Messiah will set himself again the second time to recover them; wherefore, he will manifest himself unto them in power and great glory, unto the destruction of their enemies, when that day cometh when they shall believe in him; and none will he destroy that believe in him. 2 Ne. 6:15 15 And they that believe not in him shall be destroyed, both by fire, and by tempest, and by earthquakes, and by bloodsheds, and by pestilence, and by famine. And they shall know that the Lord is God, the Holy One of Israel. Jacob continues with the victory theme, with the eventual triumph of the Messiah over the enemies of the house of Israel. 2 Ne. 6:16 16 For shall the prey be taken from the mighty, or the lawful captive delivered? 2 Ne. 6:17 17 But thus saith the Lord: Even the captives of the mighty shall be taken away, and the prey of the terrible shall be delivered; for the Mighty God shall deliver his covenant people. For thus saith the Lord: I will contend with them that contendeth with thee-- 2 Ne. 6:18 18 And I will feed them that oppress thee, with their own flesh; and they shall be drunken with their own blood as with sweet wine; and all flesh shall know that I the Lord am thy Savior and thy Redeemer, the Mighty One of Jacob. Jacob now returns to the Isaiah text. Note the battle imagery, and the ultimate salvation theme. Once again, in the context of the times, and likening the scriptures to themselves, it would appear that the Nephites are being told to accept the company and assistance of gentiles.
			by Brant Gardner. Copyright 1998