2 Nephi 26

MDC Contents			2 Nephi 26:1 1 AND after Christ shall have risen from the dead he shall show himself unto you, my children, and my beloved brethren; and the words which he shall speak unto you shall be the law which ye shall do. Nephi is not only predicting Christ’s appearance to the Nephites, but is noting that at that time there will be a change made in the law that will govern their lives. This is the prophesied end to the law of Moses that the Nephites are to keep until that time. Nephi is therefore very clear on not only the person of Christ, but on the meaning of Christ in the fulfillment of the law of Moses. He looks forward to the day when Christ will provide new law. It is not clear whether or not this prophecy of Nephi was widely available to the Nephites. It is certain that Lehi's prophecy of the birth of the Savior in 600 years was know, because it is used against the believers. However, the context of that section refers to Samuel the Lamanite as a source, and not Nephi (see 3 Nephi 1:4-6). This prophecy does not appear to have been repeated at any point in the available writings of the later Book of Mormon prophets. The Samuel prophecies would have been more recently in mind, and the lack of mention of Nephi does not necessarily prove that the small plate tradition had virtually disappeared, but it is quite suggestive that it had. The absence of reference to this prophecy of the replacement of the law of Moses was either not available to those future generations because the transmission lines of the small plates tended to keep them from view (Mormon finds them only after searching through the records he is working on) or we simply don’t have the references because they were not part of what was selected to be entered onto the plates. The general neglect of the authors and traditions of the small plates does create a legitimate argument that the tradition had disappeared from the main line of Nephite religious thought. 2 Nephi 26:2 2 For behold, I say unto you that I have beheld that many generations shall pass away, and there shall be great wars and contentions among my people. Nephi is not particularly clear as to the timing of these wars. It almost appears that he is discussing the wars of annihilation that will ultimately destroy the people who carry his name - but the following verse makes it appear that he is referring to some set of wars that will be prior to the coming of the Savior to the New World. The history of the Book of Mormon allows us to understand that for the Nephites, the prophecy of war was the easiest to fulfil. with times of peace being more unusual than times of conflict. 2 Nephi 26:3 3 And after the Messiah shall come there shall be signs given unto my people of his birth, and also of his death and resurrection; and great and terrible shall that day be unto the wicked, for they shall perish; and they perish because they cast out the prophets, and the saints, and stone them, and slay them; wherefore the cry of the blood of the saints shall ascend up to God from the ground against them. Nephi’s vision now turns to the events surrounding the mortal Messiah and the New World. The verbal tense is s little difficult at the beginning, as it might appear that Jesus was born first, and then came the signs of his birth. This is simply an awkward construction, not an error. The signs of the birth are conflated with the signs of his death. While Nephi may understand the particulars of the miraculous events tied to each event (the birth ad death) he makes no real distinction between them here. Nephi's concern is the contrast between the signs of the Savior and the deeds of those who would persecute believers in the Savior. In Nephi's prophetic understanding, the destructions that will accompany the death of the Savior are directly related to the wickedness of those who persecute the believers at the birth of the Savior. While Nephi understands that this is not the cleansing apocalypse of the last days, it nevertheless highlights Nephi's understanding of history, where the destructions of Israel were related to sin, and the future destruction at the time of the death of Christ will also be related to a cleansing of wickedness. Nephi is seeing history in typological sense, not a historical one. Just as Isaiah can indicate that Assyria is but a tool of the wrath of God, so does Nephi see the destructions accompanying the death of Christ in a symbolic sense rather than a physical one. Whatever the physical causes of the destructions (with the specifics pointing to multiple volcanic actions) it is not the natural cause the but the divine cause of retribution that informs Nephi's interpretation of those events. 2 Nephi 26:4 4 Wherefore, all those who are proud, and that do wickedly, the day that cometh shall burn them up, saith the Lord of Hosts, for they shall be as stubble. Nephi purposefully alludes to apocalyptic passages here. The burning of the earth at the second coming is a widespread theme. Nephi’s language here reflects Isaiah: Isa. 47:14 14 Behold, they shall be as stubble; the fire shall burn them; they shall not deliver themselves from the power of the flame: there shall not be a coal to warm at, nor fire to sit before it. This is a reference to the apocalyptic cleansing that will accompany the Messiah at the end of time. Rather than the time frame of the final scene, however, Nephi places the destructions at the time of Christ's death in this context. He has some justification in this from the physical events, as fire will be involved, but again, Nephi' purpose in describing these events is not future-historical (that is, not related to the accurate depiction of how those events will take place) but rather universal-symbolic (where the types of cleansing by fire are used to connote transcendent themes of cleansing rather than the specifics of the event). 2 Nephi 26:5 5 And they that kill the prophets, and the saints, the depths of the earth shall swallow them up, saith the Lord of Hosts; and mountains shall cover them, and whirlwinds shall carry them away, and buildings shall fall upon them and crush them to pieces and grind them to powder. 2 Nephi 26:6 6 And they shall be visited with thunderings, and lightnings, and earthquakes, and all manner of destructions, for the fire of the anger of the Lord shall be kindled against them, and they shall be as stubble, and the day that cometh shall consume them, saith the Lord of Hosts. We should probably read these verses in conjunction and contrast with verses 8- 9. Nephi uses the Isaiahnic image of the final battle of the Messiah as a model for his typological description of the coming of the Messiah to the New World. His verbal characterizations of that event are much closer to an apocalyptic prediction than would be warranted by any of the events in the life of Jesus in the Old World. When Lehi’s family leaves Jerusalem, Nephi casts their own exodus into the typological patterns of the Exodus Likewise here, Nephi casts events from one coming of the Messiah into the typology of the triumphal coming of the Messiah. Nephi saw his people as intimately involved in the prophecies of Isaiah, and that his casting of this event in apocalyptic terms assures us that Nephi sees this appearance of the Messiah as one fulfillment of Isaiah’s prophecy. 2 Nephi 26:7 7 O the pain, and the anguish of my soul for the loss of the slain of my people! For I, Nephi, have seen it, and it well nigh consumeth me before the presence of the Lord; but I must cry unto my God: Thy ways are just. Verse 7 is a personal intercalation in the description of the future events. Nephi may be able to relate them, he may be able to cast them into a typological structure, but he cannot avoid his personal feelings of the reality of those future events. Nephi's understanding is not an abstract picture of a distant and therefore personally disjointed set of events. It is very personal, and the anguish in his soul for the lost is great. 2 Nephi 26:8 8 But behold, the righteous that hearken unto the words of the prophets, and destroy them not, but look forward unto Christ with steadfastness for the signs which are given, notwithstanding all persecution--behold, they are they which shall not perish. Nephi begins in this verse the description of the contrast between the states of the wicked and the righteous, again echoing the apocalyptic visions of Isaiah. The wicked will perish in suffering, and the righteous shall be spared. Nephi's unstated comparison is to the righteous remnant of Isaiah's prophecies. His most likely reference is: Isa. 10:16-23 16 Therefore shall the Lord, the Lord of hosts, send among his fat ones leanness; and under his glory he shall kindle a burning like the burning of a fire. 17 And the light of Israel shall be for a fire, and his Holy One for a flame: and it shall burn and devour his thorns and his briers in one day; 18 And shall consume the glory of his forest, and of his fruitful field, both soul and body: and they shall be as when a standardbearer fainteth. 19 And the rest of the trees of his forest shall be few, that a child may write them. 20 ¶ And it shall come to pass in that day, that the remnant of Israel, and such as are escaped of the house of Jacob, shall no more again stay upon him that smote them; but shall stay upon the LORD, the Holy One of Israel, in truth. 21 The remnant shall return, even the remnant of Jacob, unto the mighty God. 22 For though thy people Israel be as the sand of the sea, yet a remnant of them shall return: the consumption decreed shall overflow with righteousness. 23 For the Lord GOD of hosts shall make a consumption, even determined, in the midst of all the land. The burnings are a cleansing of the wicked, and the righteous remnant will be spared. In both language and theme, Nephi is drawing upon this section of Isaiah. 2 Nephi 26:9 9 But the Son of righteousness shall appear unto them; and he shall heal them, and they shall have peace with him, until three generations shall have passed away, and many of the fourth generation shall have passed away in righteousness. As with the triumphal entry prophesied in Isaiah, the Messiah will be in their midst and will usher in a time of peace. It must have been very painful to Nephi to speak of the peace of the Lord, and in the same sentence have to limit its duration on the earth. To be certain, Nephi understood the difference between this coming of the Messiah and the final apocalypse. In 2 Nephi 30:8-12 he is very clear that he sees the final days: 2 Ne. 30:8 8 And it shall come to pass that the Lord God shall commence his work among all nations, kindreds, tongues, and people, to bring about the restoration of his people upon the earth. 2 Ne. 30:9 9 And with righteousness shall the Lord God judge the poor, and reprove with equity for the meek of the earth. And he shall smite the earth with the rod of his mouth; and with the breath of his lips shall he slay the wicked. 2 Ne. 30:10 10 For the time speedily cometh that the Lord God shall cause a great division among the people, and the wicked will he destroy; and he will spare his people, yea, even if it so be that he must destroy the wicked by fire. 2 Ne. 30:11 11 And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. 2 Ne. 30:12 12 And then shall the wolf dwell with the lamb; and the leopard shall lie down with the kid, and the calf, and the young lion, and the fatling, together; and a little child shall lead them. In these verses, Nephi describes the final coming, and includes both a burning and a righteous remnant that is spared (and also cites Isaiah). The point is not that Nephi confused the coming of the Messiah to the New World with the events of the end of time, but that he sees them in the same terms, and as parallels in the spiritual history of the world. 2 Nephi 26:10 10 And when these things have passed away a speedy destruction cometh unto my people; for, notwithstanding the pains of my soul, I have seen it; wherefore, I know that it shall come to pass; and they sell themselves for naught; for, for the reward of their pride and their foolishness they shall reap destruction; for because they yield unto the devil and choose works of darkness rather than light, therefore they must go down to hell. Nephi sees and laments the eventual destruction of his people. There are two images in this verse that deserve comment. The first is that "they sell themselves for naught." In this image, Nephi emphasizes the choice of the people. That is, their destruction does not come upon them from the outside (though that is literally true) but rather from within (the spiritual cause). In Nephi’s terms, they have sold themselves, they have exchanged their collective "soul" for something. That something Nephi calls their "pride and their foolishness." The Book of Mormon is consistent in chronicling the cycle of pride and humility the Nephites follow. The pride is always related to the accommodations of the Nephites to the world around them. The accumulation of wealth is the part of the cycle, but not necessarily the cause. As Nephi rightly foresees, it is that in the accumulation of wealth, they sell something even more precious - their integrity before the Lord. Once the accumulation of wealth and power begins, it begins to be defined in terms of the what the Nephites see as wealth and power around them. The acquisition becomes one not for need, but for the trappings associated with wealth and power in other peoples. Thus they sell their religious principles for the philosophies of the world around them. The sad thing is that the sale works, and that they are able to "buy" the world. As Nephi also predicts, it is an exchange of value for something of no value, because it will eventually cost them everything. The second image in this sentence is the contrast of darkness and light. Perhaps Nephi is highlighting a theme from the cited passages of Isaiah: Isa. 5:20 20 ¶ Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter! Isa. 9:2 2 The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined. The contrast between light and darkness is a constant image relating light to God and darkness to all that is opposed to God’s ways. This dichotomy of light and dark also leads to the doctrine of choice between life and death, which also become integrated into the light/dark imagery. While Nephi may be highlighting language from Isaiah, the concept of choosing the works of darkness, and thus being consigned to hell clearly reflects Lehi’s teaching: 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. 2 Nephi 26:11 11 For the Spirit of the Lord will not always strive with man. And when the Spirit ceaseth to strive with man then cometh speedy destruction, and this grieveth my soul. Because this verse is the necessary conclusion to Nephi’s vision of his people’s destruction, it highlights the negative aspect of the struggle of the Spirit with wayward man. There will come a time when the Spirit that so valiantly struggles to bring us to repentance will be cease that struggle. Nephi’s conclusion is that when that Spirit that is supporting us is finally withdrawn, the end comes rapidly - perhaps because we are left to the course we are choosing, rather than being restrained by the spirit. In Nephi’s presentation of this vision of the future, the language of the spirit withdrawing becomes the precipitator of the destruction. While this is correct, it also may leave the impression that the Spirit will tire of us, that it will be the Spirit that decides we are no longer worth saving. That is not Nephi’s intent, and it not the way the Spirit works with us. It is we who become unable to hear or feel the Spirit. Nephi earlier taught this very principle to Laman and Lemuel: 1 Ne. 17:45 45 Ye are swift to do iniquity but slow to remember the Lord your God. Ye have seen an angel, and he spake unto you; yea, ye have heard his voice from time to time; and he hath spoken unto you in a still small voice, but ye were past feeling, that ye could not feel his words; wherefore, he has spoken unto you like unto the voice of thunder, which did cause the earth to shake as if it were to divide asunder. Those are the conditions under which the Spirit will cease to strive with us. It will be our choices that lead to the separation, not that the Spirit will finally give up on us. We may be certain that the Spirit will always be there when we come to the brink of repentance. 2 Nephi 26:12 12 And as I spake concerning the convincing of the Jews, that Jesus is the very Christ, it must needs be that the Gentiles be convinced also that Jesus is the Christ, the Eternal God; The path of Nephi’s exegesis began with a discussion of the Jews, and their future redemption through the acceptance of the Messiah. In the context of the salvation of the Jews, Nephi has now discussed his own people, precisely because he includes himself and his people (and also the Lamanites, though only in the far distant future) as involved in the prophesies of the redemption of the Jews. Having finished with his explanation of the need for the Jews (and the subset of the Nephites and Lamanites) to accept the Savior. He now explicitly turns to the gentiles, and specifically notes that they also must equally accept that "Jesus is the Christ, the Eternal God." This is a requirement of all the world, although the fulfillment of that requirement will come in different times and ways. 2 Nephi 26:13 13 And that he manifesteth himself unto all those who believe in him, by the power of the Holy Ghost; yea, unto every nation, kindred, tongue, and people, working mighty miracles, signs, and wonders, among the children of men according to their faith. In the context of bringing the gospel to the gentiles, Nephi notes that they receive no less than have the Jews. The Spirit will also manifest Jesus to them. The gentiles may also experience mighty miracles, signs, and wonders, according to their faith. Nephi, as a Jew and a member of the covenant from birth, certainly understands that the God of Israel has at times manifested his power to them through miracles, signs and wonders. This spiritual history of the special relationship of the house of Israel and their God is the heritage of the covenant. Nephi is very explicitly telling the gentiles that they too will be able to receive these same benefits in the future (though they have been excluded from them in the past as they were not part of the covenant). Nephi makes explicit the connection between the future mission of the Spirit to work through faith rather than the covenant. This is an important statement, not only for the future gentile populations, but perhaps for the social conditions Nephi was dealing with. For an analysis of this possibility, see the discussion of 2 Nephi 26:33 below. 2 Nephi 26:14 14 But behold, I prophesy unto you concerning the last days; concerning the days when the Lord God shall bring these things forth unto the children of men. Narrative: Nephi has been examining the future history of the Jews, and then his own people in their context as participants in the blessings and redemption of the Jews. The vision of the future has now turned to the gentile future, and turns on the comment that the gentiles must also come to a knowledge of Jesus as the Christ. Nephi uses the necessity of the gentiles to come to Christ as the literary device that allows him to move from the future history of the house of Israel to the future history of the gentiles’ relationship to Christ. 2 Nephi 26:15 15 After my seed and the seed of my brethren shall have dwindled in unbelief, and shall have been smitten by the Gentiles; yea, after the Lord God shall have camped against them round about, and shall have laid siege against them with a mount, and raised forts against them; and after they shall have been brought down low in the dust, even that they are not, yet the words of the righteous shall be written, and the prayers of the faithful shall be heard, and all those who have dwindled in unbelief shall not be forgotten. Interestingly, Nephi begins his future history of the gentiles’ relationship to the savior with his own people. With the pain that Nephi certainly feels for the future of his people, he must certainly have asked "why?" Nephi could not have had the personal relationship with the Savior that he had, and not wonder at how his people could ever lose touch with that relationship. Having see that it would be true, he would then have asked why it would be allowed, and if there was no lasting good to come from the road Nephi has set before his people. Imagine Nephi in his time, at the beginning of creating a society for his people, and with the prophetic and firm knowledge of his Messiah. Nephi begins his people as not simply a population, but a community of believers. He teaches them not only how to eat and survive, but how to partake of the fruit of the tree - to eat of a more spiritual food. With all of his understanding and attempts to lovingly teach what he knows (see 2 Nephi 25:23) he yet sees that in the future it will all come to an end. While not explicitly stated, Nephi is here giving us the answer he received. This is the "why." Nephi sees the future travails of his people in the light of the record he is writing. It is the power of the message that will be preserved that will intimately play a role in the coming of the gentiles to a knowledge of their Christ, and their relationship to him. Therefore, as Nephi begins his future history of the gentile redemption, he begins with his own people. He begins with the contrast of the previous righteousness, the tremendous gifts of knowledge they will have had, with the future destruction of that people. Nephi’s point is that while the people may be destroyed, the experiences, the prayers, and the writings will continue, and the message of that righteousness will survive the destruction of the people. 2 Nephi 26:16 16 For those who shall be destroyed shall speak unto them out of the ground, and their speech shall be low out of the dust, and their voice shall be as one that hath a familiar spirit; for the Lord God will give unto him power, that he may whisper concerning them, even as it were out of the ground; and their speech shall whisper out of the dust. Nephi’s supports his assertion that his people will be intimately connected with the spread of the gospel to the gentiles by referencing Isaiah. In this case, he does not cite the text, but rather paraphrases it. Nephi is referencing Isaiah 29:4: Isa. 29:4 4 And thou shalt be brought down, and shalt speak out of the ground, and thy speech shall be low out of the dust, and thy voice shall be, as of one that hath a familiar spirit, out of the ground, and thy speech shall whisper out of the dust. The context of this verse in Isaiah is very different from Nephi’s usage of the language. Victor Ludlow explains the contextual meaning of the verse: "Verses 3 and 4 further describe how the Lord will come against Zion until the Israelites are brought low in humility, so that their fallen nation speaks "out of the ground" and "out of the dust." Israel speaking to the world from "low out of the dust" can be understood figuratively to mean that she will deliver her message from the depths of her humiliation. The remnants of Israel in their scattered condition have often been taught by the Lord how disobedience to divine law brings punishments, while obedience brings blessings. Because of this, the sad experiences of the Jews and the Lamanites serve as a witness to the world of what will happen to everyone who turns away from God." (Ludlow, 1982, p. 271). Ludlow proceeds to explain the connection to the Book of Mormon: "Israel's words speaking "out of the ground" can also be interpreted more literally to mean that her written prophetic records would be preserved in the earth for a time before coming forth as a witness to the world. Of course, the Book of Mormon fulfills such a role. (See 2 Ne. 26:15-17; compare LeGrand Richards, CR, Apr. 1963, p. 118.) Also, the Dead Sea Scrolls provide an ancient record of the importance given to Old Testament texts; they reveal a Jewish religious community that maintained many teachings, ordinances, and practices that were not followed by orthodox Jews and Catholics. Yet other records that are now hidden in the earth will undoubtedly come forth from Israel to bear witness of the Lord's gospel. (See 2 Ne. 29:7-14.) They also will be speaking forth "out of the dust." (Ludlow, 1982, p. 271). What Ludlow does not state is that this particular interpretation hinges on the specifics of Nephi’s usage of the language. The contextual image from Isaiah has a defeated nation speaking humbly. While the Nephites might fit that category, Nephi’s context is yet different. For Nephi, the critical connection is made in verse 15: 2 Nephi 26:15 15 After my seed and the seed of my brethren shall have dwindled in unbelief, and shall have been smitten by the Gentiles; yea, after the Lord God shall have camped against them round about, and shall have laid siege against them with a mount, and raised forts against them; and after they shall have been brought down low in the dust, even that they are not, yet the words of the righteous shall be written, and the prayers of the faithful shall be heard, and all those who have dwindled in unbelief shall not be forgotten. Note the italicized phrase. Nephi’s is altering the context of "dust" to be the grave, rather than just humiliation. Perhaps the very reason that Nephi has broken with his apparent exegetical tradition of citing massive context if that he understands that he is altering the context for these verses. Nephi is not citing Isaiah as much as referencing Isaiah. In verse 15 the phrase "brought down low in the dust, even that they are not" references the end of his people. Right after the connection between dust and the end of his people, Nephi mentions the records. At the beginning of verse 16, Nephi is not citing Isaiah, but rather linking Isaiah’s words into his own prophecy, much as a jazz musician might "quote" a familiar tune as part of his improvisation. The critical phrase is "For those who shall be destroyed." Nephi absolutely ties the reference to Isaiah with those who "shall be destroyed" which references the destruction of his people. This alteration of the text from Isaiah is not intended to "restore" or "retranslate" Isaiah, but rather to recontextualize Isaiah’s words into a new meaning that fits Nephi’s personal vision of the future. 2 Nephi 26:17 17 For thus saith the Lord God: They shall write the things which shall be done among them, and they shall be written and sealed up in a book, and those who have dwindled in unbelief shall not have them, for they seek to destroy the things of God. Textual: Ludlow suggests that verse 17 is a Book of Mormon addition to Isaiah (Ludlow 1982, p. 273). While this is a possibility, the verses that follow do not fit into Isaiah, but rather into a specific prophecy to Nephi. Rather than see the "thus saith the Lord God" as an addition to the Isaianic text, it should be seen as Nephi’s declaration of his authority in altering the context of Isaiah’s words. Thus Nephi uses Isaiah’s language as a touchstone, but completes the vision with a prophetic statement declaring the real authority behind Nephi’s vision of the future. Narrative: Even in this new declaration there is a recasting of Isaiah’s language from chapter 29:11. Nephi references the "sealed book." At this point in Nephi’s future history he is content to simply link the sealed book to the voice "from the dust." He will later use more of Isaiah’s passage in his future history, but at this juncture he is content to simply make the connection between his prophecy that "the words of the righteous shall be written, and the prayers of the faithful shall be heard, and all those who have dwindled in unbelief shall not be forgotten" (verse 15). 2 Nephi 26:18 18 Wherefore, as those who have been destroyed have been destroyed speedily; and the multitude of their terrible ones shall be as chaff that passeth away--yea, thus saith the Lord God: It shall be at an instant, suddenly-- 2 Nephi 26:19 19 And it shall come to pass, that those who have dwindled in unbelief shall be smitten by the hand of the Gentiles. Narrative: Having established a connection between the destruction of his people and the convincing of the gentiles that Jesus is the Christ, Nephi now returns to a more "chronological" discussion of how this is going to happen. Therefore, he leaves off the hints of the voice from the dust for the moment, and describes the future history after the destruction of his people. Verse 18 once again plays on language from Isaiah: Isa. 29:5 5 Moreover the multitude of thy strangers shall be like small dust, and the multitude of the terrible ones shall be as chaff that passeth away: yea, it shall be at an instant suddenly. Once again, Nephi ties Isaiah’s words into the new context of the destruction of his people. He has already noted that after the Spirit withdraws the end comes quickly (verse 11). He emphasizes the speed of that destruction with the reference to Isaiah. Nephi also certainly understands that the Lamanites will survive the destruction of the Nephites. Nephi may be acknowledging that the Lamanites have had some semblance of the gospel when he notes that these events will come after they "have dwindled in unbelief." This "dwindling" may be understood in one of two ways. The first is that "dwindling" is related to "unbelief." The two are linked concepts, and it is the "belief" that "dwindles" into "unbelief." However, another interesting possibility is that Nephi understands that the destruction of his people may not be complete eradication, and there may yet be some remnant of his people in the New World when the gentiles come and "smite" them. Nephi does not specifically alter his focus from "his people" to "Lamanites," which would be the normal understanding of those who remain. However, were we to use Lamanite in the generic, they certainly had not "dwindled" in population. While the Lamanites might be the ones who have "dwindled in unbelief," there is nothing specific in Nephi’s text that would shift the focus from the Nephites to the Lamanites. 2 Nephi 26:20 20 And the Gentiles are lifted up in the pride of their eyes, and have stumbled, because of the greatness of their stumbling block, that they have built up many churches; nevertheless, they put down the power and miracles of God, and preach up unto themselves their own wisdom and their own learning, that they may get gain and grind upon the face of the poor. 2 Nephi 26:21 21 And there are many churches built up which cause envyings, and strifes, and malice. Narrative: Nephi’s future history is very selective. His purpose is to show how the words and faithfulness of his people will be an instrument in bringing the gentiles to the knowledge of Jesus as the Christ. In that context he shows a gentile nation in the throws of apostasy. In this part of his future vision he has left out the original preaching of the word to the gentile. That is not at all his interest. Nephi excises that piece of history to concentrate on the one most important to his message. In the New World there will be a nation of gentiles who "have stumbled." Even in his condemnation of the gentiles, Nephi echoes language and concerns of Isaiah. These future gentiles "preach up unto themselves their own wisdom and their own learning." While not a citation, this is certainly an echo of Isaiah: Isa. 5:21 21 Woe unto them that are wise in their own eyes, and prudent in their own sight! Nephi’s condemnation of the treatment of the poor is also an echo of a theme from Isaiah: Isa. 10:1 1 Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed; 2 To turn aside the needy from judgment, and to take away the right from the poor of my people, that widows may be their prey, and that they may rob the fatherless! For Nephi, these future gentiles will find themselves in the precise situation that Isaiah has described, a people who have had the gospel (Judah from the covenant, and the gentiles from the beginnings of gentile Christianity) but who have strayed. Both Isaiah’s Judah and Nephi’s gentiles are in a state of apostasy, and require redemption. 2 Nephi 26:22 22 And there are also secret combinations, even as in times of old, according to the combinations of the devil, for he is the founder of all these things; yea, the founder of murder, and works of darkness; yea, and he leadeth them by the neck with a flaxen cord, until he bindeth them with his strong cords forever. It is difficult to know what Nephi foresaw as the secret combinations. Jacob has mentioned them in his speech (2 Nephi 9:9) and they will become prominent later in the Book of Mormon, but their specific relevance to the gentile population is not clear. It is certainly an evidence of their apostasy, but there is no clear historical association. One might be tempted to see the Masons as this "secret combination" but the adoption of Masonry by Joseph and many of the brethren would argue against that conclusion. Textual: Nephi’s language of being bound with a flaxen cord is not specifically used in Isaiah, but there is a passage where Isaiah presents the same theme: Isa. 5:18 18 Woe unto them that draw iniquity with cords of vanity, and sin as it were with a cart rope 2 Nephi 26:23 23 For behold, my beloved brethren, I say unto you that the Lord God worketh not in darkness. Nephi is referencing the secret combinations here, and emphasizing that they are not of God - regardless of how they might be presented. By their very nature, secret combinations are in "darkness" or secrecy. Nephi states that God does not work in secret. Narrative: Verses 23-33 form an interesting set of verses. Verse 23 begins with a very direct address to an audience "behold, my beloved brethren." The text that follows is internally consistent in discussing the way the Lord works (contrasted with specific ways he does not work). Nephi uses the phrase "I say" five times between verses 23 and 28, almost once per verse. Each of the verses reads more as preaching as prophecy. Where the rest of the chapter has been discussing a prophetic vision, the language of these verses are a polemic against some very particular situations. Of course the situations come explicitly in the context of the gentiles’ "envyings, and strifes and malice" (verse 21), but the specifics of the texts read more as an aside than the types of descriptions that Nephi has given in other descriptions of the "future history." All of the other examples have been quite to the point, a description of events. These verses pause in the description for a very specific polemic. While of course it is speculative, I suggest that these verses are an aside triggered by a confluence of similarities between the future gentiles and experiences that are very close to Nephi’s experience. When Nephi expands into particular denouncements of certain actions of the future gentiles, I suggest that he brings to those future events the past frustrations of his attempt to be political and spiritual leader of his own people. To support this hypothesis, the verses need to be seen both in the context of an aside, and specifically in reference to Pauline vocabulary and themes that enter into the text. 2 Nephi 26:24 24 He doeth not anything save it be for the benefit of the world; for he loveth the world, even that he layeth down his own life that he may draw all men unto him. Wherefore, he commandeth none that they shall not partake of his salvation. This verse follows the declaration that "God worketh not in darkness," but is not a continuation of the theme, but rather a contrast. Implicit in Nephi’s text is the conjunction "God worketh not in darkness, but rather he doeth not anything save it be for the benefit of the world." To this point, this is simply a statement of the love of Christ for the world. The next phrase is rather problematic, however, for it reverses the positive declaration into a declaration of a negation. The clear statement of what the Messiah does not is followed with a statement of what he does not do. He does not command anyone "that they shall not partake of his salvation." This gives us an odd use of the negative in a sentence. Why doesn’t Nephi state that the Lord commands all to partake in his salvation? Why doesn’t Nephi use the more positive assertion? The literary reason is that Nephi is emphasizing something that should not be done. However, with the continued examples of this literary negation in the following verses, it may also have reference to a situation that Nephi understands to have been done - perhaps only prophetically, perhaps in his own history. In the context of the secret combinations, Nephi is arguing against secret gospels. He is arguing against either a philosophy or a community which would exclude (and condemn) those who did not have the "secrets" of the community. 2 Nephi 26:25 25 Behold, doth he cry unto any, saying: Depart from me? Behold, I say unto you, Nay; but he saith: Come unto me all ye ends of the earth, buy milk and honey, without money and without price. Nephi again uses the negative declaration for emphasis. He contrasts the obviously false teaching of a Christ who pushes people away with the reality of the mission of the Messiah as savior of the whole world. Nephi presents an inclusive Christ, not an exclusive one. 2 Nephi 26:26 26 Behold, hath he commanded any that they should depart out of the synagogues, or out of the houses of worship? Behold, I say unto you, Nay. The structure of this argument is the same as the previous verse. A negative statement is contrasted with the positive phrase to follow. Nephi asks if Christ would expel any from a house of worship? He emphatically declares that Christ would not. Thematically, Nephi is again contrasting an exclusive God with an inclusive God. 2 Nephi 26:27 27 Hath he commanded any that they should not partake of his salvation? Behold I say unto you, Nay; but he hath given it free for all men; and he hath commanded his people that they should persuade all men to repentance. 2 Nephi 26:28 28 Behold, hath the Lord commanded any that they should not partake of his goodness? Behold I say unto you, Nay; but all men are privileged the one like unto the other, and none are forbidden. Verses 27 and 28 continue the same lesson. We have Nephi here creating a set of poetic parallels. We have four verses that are structurally and thematically similar. In such a situation, the lesson is to transcend the specifics. With the repetition of the similar themes, the reader is to understand that it is not only the specifics, but the general lesson that is to apply (see Matthew 5:21-47 for a similar use of parallel structures). The general lesson is the difference between exclusion and inclusion, with inclusion being the message of the Lord. 2 Nephi 26:29 29 He commandeth that there shall be no priestcrafts; for, behold, priestcrafts are that men preach and set themselves up for a light unto the world, that they may get gain and praise of the world; but they seek not the welfare of Zion. Verse 29 appears to be given as the cause of the exclusionary tendencies against which Nephi is preaching. Daniel Ludlow provides a definition of these "priestcrafts:" "The word priestcraft is used in the Book of Mormon to refer to the teachings of those people who would make a craft (or business) out of being a priest (or religious leader) to the people. Nephi indicates one danger of priestcraft is that such professional religious leaders would be more concerned with teaching those things which were popular and acceptable unto the people than they would in preaching the word of God. Thus they seek to "get gain and praise of the world; but they seek not the welfare of Zion." (2 Nephi 26:29.) (Ludlow, Daniel H. A Companion to Your Study of the Book of Mormon, Deseret Book, 1976, p. 146 ). We should also see these priestcrafts in light of Nephi’s statements against those who "put down the power and miracles of God, and preach up unto themselves their own wisdom and their own learning, that they may get gain and grind upon the face of the poor" (verse 20). Nephi appears to be linking his very specific references to those who practice these "priestcrafts." In the light of the specific examples, we may also define "priestcrafts" as those religions or communities which would exclude any from the benefits of the gospel. 2 Nephi 26:30 30 Behold, the Lord hath forbidden this thing; wherefore, the Lord God hath given a commandment that all men should have charity, which charity is love. And except they should have charity they were nothing. Wherefore, if they should have charity they would not suffer the laborer in Zion to perish. Here is where the importance of the exclusion/inclusion conflict become particularly important in understanding Nephi. Verse 30 begins with "Behold, the Lord hat forbidden this thing." This gives us a reference to something that has just preceded, but to what? The closest possible reference is to priestcrafts. It is quite certain that the Lord would forbid priestcrafts, but using priestcraft as a profession does not specifically fit with the rest of the verse. Whatever is forbidden, Nephi uses "wherefore" as the link between the think that is forbidden, and the positive commandment that is given to counter the forbidden thing. The positive commandment is to charitable love. This is not a commandment against the profession of priestcraft, but rather against any sensibilities that would lead to exclusion. Love is perforce inclusive. The language Nephi uses here is obviously echoing Paul: 1 Cor. 13:2 And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. One should no approach Paul without remembering Paul as the apostle to the gentiles, certainly a context appropriate to Nephi’s discussion of the gentiles. However, in the context of Nephi’s aside, it is also instructive to remember the tensions that Paul had to deal with in creating the early gentile Christian community. In particular, Corinth had widespread conflicts in their community, including competing "theologians" and multiple factions (Brown, Raymond E. An Introduction to the New Testament. Doubleday. New York, 1997, p. 511). Indeed, Paul’s beautiful explanation of the value of love comes after discussing the apparently divisive use of gifts of the Sprit in Corinth (beginning in 1 Corinthians 12:1 and culminating in the declaration in 1 Corinthians 13:1 that charity (love) surpasses all of those gifts. The question we may rightfully ask of Nephi is how Pauline responses to a gentile church should end up in Nephi’s discourse so long before this social situation becomes a reality in the Old World. To this question are two answers. The first lies in Nephi’s prophetic ability. The second may lie in Nephi’s social circumstances, which may have been going through precisely the problems Paul encountered. In this second option, the reason for the Pauline language is not the adoption of Paul’s theology, but rather Nephi’s independent inspired arrival at the very same solution to the very same problem. The vocabulary is Paul’s through Joseph Smith. The solution, however, would be Nephi’s through the Lord. If Nephi’s immediate people (contrasted to the future people of his vision) were in the throes of integrating a gentile population, and particularly one that would be ethnically, culturally, and religiously foreign to the Nephites (at least religiously foreign before their adoption into Nephite religion, the possible subtheme of Jacob’s discourse) then an appeal to the healing and inclusive power of the principle of love becomes not only appropriate, but very meaningful to Nephi. The very appearance of this Pauline language in these intercalated verses suggests that the passion of the aside is related to parallels Nephi’s sees in the future gentiles and the problems he has endured in creating his own religious/political community. 2 Nephi 26:31 31 But the laborer in Zion shall labor for Zion; for if they labor for money they shall perish. The last sentence of the preceding verse should be read with verse 31: …Wherefore, if they should have charity they would not suffer the laborer in Zion to perish. But the laborer in Zion shall labor for Zion; for if they labor for money they shall perish. The common thread here is the laborer in Zion. To understand this requires an understanding of what Nephi means by the laborer in Zion. We may discern this from the specifics of the context, and from the specifics we find another point which looks both to the future and perhaps to Nephi’s past. Nephi states that the laborer in Zion should labor for Zion. Zion is certainly a designation of the work of the Lord. Therefore the laborer in Zion is one who is engaged in the work of the Lord. Nephi is specifically arguing against the priestcrafts mentioned in verse 29. These are those who would labor not for Zion, but for money. Rather than a specific condemnation of a paid clergy, Nephi is contrasting the motives of those who labor. Note in verse 29 the "priestcrafts are that men preach and set themselves up for a light unto the world, that the may get gain and praise of the world; but they seek not the welfare of Zion." 2 Nephi 26:32 32 And again, the Lord God hath commanded that men should not murder; that they should not lie; that they should not steal; that they should not take the name of the Lord their God in vain; that they should not envy; that they should not have malice; that they should not contend one with another; that they should not commit whoredoms; and that they should do none of these things; for whoso doeth them shall perish. It is not particularly clear how this passage fits into Nephi’s narration. Certainly it is a recounting of basic laws of God, based upon the Decalogue. However, the injunctions appear to come in the context of priestcrafts. Perhaps Nephi sees priestcrafts as contradicting some of these basic commandments, and certainly sees them as not obeying the injunction against contending one with another. 2 Nephi 26:33 33 For none of these iniquities come of the Lord; for he doeth that which is good among the children of men; and he doeth nothing save it be plain unto the children of men; and he inviteth them all to come unto him and partake of his goodness; and he denieth none that come unto him, black and white, bond and free, male and female; and he remembereth the heathen; and all are alike unto God, both Jew and Gentile. Verse 33 concludes the aside, and Nephi will return to his prophetic future history in the next verse. As his conclusion, Nephi emphasizes the point of the aside - that of the doctrinal necessity of inclusion. Christ "inviteth them all to come unto him and partake of his goodness, and he denieth none that come unto him." Once again in this aside Nephi’s text echoes the language (and concerns) of Paul: Gal. 3:28 28 There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. This unstated tension between the covenant of Israel and the gospel of the gentiles is an undercurrent in some of Nephi’s writings. It is, of course, the very tension that Paul had to deal with in his apostleship. It is possible that the vocabulary of Paul comes into play in Nephi’s discourse because Nephi must also integrate a gentile population into the people of the covenant. I have already suggested that Jacob’s discourse was intended as instructions for integrating a gentile influx of population. Nephi’s sensitivity to the issues of gentile Christianity would appear out of place for a cultural Jew. Even with the promise of the Messiah, Nephi’s understanding of his people in the context of the covenant (witnessed by his integrating his people into the prophecies of Isaiah) would suggest that he could be seen in that same context - a Jew having hope in his Messiah. Even the knowledge Nephi has of the mission of the earthly Jesus does not preclude Nephi’s Jewish interpretation of that mission, as Jesus mission was first to the Jews. The early Jewish Christian movement would not have seen that large a division between Torah and Jesus’ teachings. "As different as Judaism and Christianity might appear to us today, they appeared similar to first-century gentiles; indeed, they were often indistinguishable. Gentile motivations for converting to either Judaism or Christianity would also have been similar. The same people tempted to convert to Judaism would have been tempted to convert to Christianity as well." (Segal, Alan F. Paul the Convert. Yale University Press. New Haven and London. 1990, p. 210). While Nephi’s conception of Judaism is 600 years prior to the situation described by Segal, there is no reason to presume that Nephi would have seen his belief in the Messiah as requiring any separation from his past. Nevertheless, he does note that there is a change, and a change that has implications for his ultimate Jewishness. In an earlier part of this discourse, Nephi notes: 2 Ne. 25:23 23 For we labor diligently to write, to persuade our children, and also our brethren, to believe in Christ, and to be reconciled to God; for we know that it is by grace that we are saved, after all we can do. 24 And, notwithstanding we believe in Christ, we keep the law of Moses, and look forward with steadfastness unto Christ, until the law shall be fulfilled. 25 For, for this end was the law given; wherefore the law hath become dead unto us, and we are made alive in Christ because of our faith; yet we keep the law because of the commandments. Nephi’s writings can place him is an interesting parallel to Paul, both in the possibility of the context of a gentile integration, but also in the theological necessity of understanding the relationship of the law to Jesus’ gospel. Both Paul and Nephi struggled to come up with a solution, and both found one. They appear, however, to be different solutions. Paul’s solution was to create a gospel of inclusiveness that embraced the gentile without the need for the specific laws of Judaism. Nephi, on the other hand, also comes to the gospel of love and inclusion, but differs on the necessity of maintaining the law. The difference may be reflective of the timing of their different solutions. Paul preaches his gospel of inclusion after Jesus has fulfilled the law (Matthew 5:17-18). Nephi is prior to that time, and looks forward to it. Thus Nephi understands that the law will be fulfilled (2 Nephi 25:24) he understands the law as instructive and beneficial until that time. A further evidence of Nephi’s concern over integration comes from a closer analysis of the part of verse 33 that parallels Galatians: 2 Ne. 26:33 33 …and he denieth none that come unto him, black and white, bond and free, male and female; and he remembereth the heathen; and all are alike unto God, both Jew and Gentile. Gal. 3:28 28 There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. The italicized section of 2 Nephi 26:33 is the part that is parallel to Galatians. What is most interesting is not the correspondence of bond/free, male/female, Jew/Gentile (Greek) but the addition of black/white in the list. If I can start with my exegetical assumptions: 1) Nephi is putting this intent on the plates. 2) The tight correspondence with Galatians is Joseph Smith's recognizing the intent, and using known vocabulary to express it. With those two bases, I have to ask what there is on the plates that underlies the black/white contrast in 2 Nephi 26:33. First, the black/white contrast should not be metaphorical. This isn't a distinction between good and bad, though light and darkness have been used to reflect the good/bad pair. If it were actually a metaphor for good (people) and bad (people) we might have expected the light/dark, but not the black/white. Second, the rest of the verse so clearly speaks of people (male/female, Jew/Gentile, bond/free) that one must suppose that for literary consistency, the black/white must also represent a paired opposition of people. Third, the black/white opposition does not reflect actual skin color distinctions in any known ancient New World population. Even taking "white" to be associated with the Lehites (a stretch in color value distinctions) the "black" does not fit what is commonly called the "red" man. What we have, then is a color match that attaches to people, but is not descriptive of skin color. What might be meant, and what might be Nephi's frame of reference? The only way I can interpret this pairing is to return to the clear presence of Joseph Smith's intrusion of vocabulary in this verse. It is impossible to see this verse as a literal, word-for-word translation of the plate text completely separate from Galatians. The close correspondence of vocabulary is sufficient to understand that Joseph's knowledge of the language of Galatians has shaped the translation of the meaning of the plate text at this point. With this evidence of Joseph's vocabulary providing meaning for the plate text, I suggest that the black/white pairing also comes from Joseph's vocabulary and cultural context. Rather than a distinction of color, however, I suggest that the intent of the use of the color terms is to denote race rather than skin color. Thus Joseph's understanding of "blacks" and "whites" as race rather than just color informs Nephi's meaning. Nephi is not describing skin color, but a separation of races. Once again, this is highly suggestive that Nephi's community had struggled with the question of integration, not only of gentiles, but gentiles of another race. Nephi's plea for inclusion specifically involves race, rather than just gender (male/female), religion (Jew/Gentile), or social status (bond/free).
			by Brant Gardner. Copyright 1999