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Nephi 9:11 AND now, my beloved brethren, I have read these things that ye might know concerning the covenants of the Lord that he has covenanted with all the house of Israel-- 2 Nephi 9:2 2 That he has spoken unto the Jews, by the mouth of his holy prophets, even from the beginning down, from generation to generation, until the time comes that they shall be restored to the true church and fold of God; when they shall be gathered home to the lands of their inheritance, and shall be established in all their lands of promise. Cultural
note: As Jacob shifts from text to commentary, he notes in passing that he has been reading the text from
Isaiah. This is culturally significant to note in passing. The passages from Isaiah were read in public. Thus there
is early in the Nephite society a model for the public use of written materials, and in particular written religious
materials (though the difference between what constituted a religious document and what constituted a secular document
was probably blurred it if existed at all).Where there are times in the Book of Mormon where the scriptures appear to be cited from memory (Abinidi before Noah coming immediately to mind) it is also obvious that the texts were also read. In the case of Jacob, either he was using the actual brass plates, or a copy of those texts had been made. The very fact that we have the Isaiah passages in Nephi's record indicates that at least some copying of texts did occur. It is probable, however, that such copies other than Nephi's would have been made on perishable material rather than metal plates. In the case of Jacob's sermon, however, the symbolic act of reading from the brass plates would add to the ceremony and import of the occasion, and I would therefore suggest that Jacob was probably reading directly from the brass plates, in full view of his audience. Social Context: As has been noted, Nephi writes down Jacob's sermon without much preamble. There is no contextual information given, and anything we might surmise about the social context of the sermon must be extracted from the text. John S. Thompson examined this sermon for the thematic elements and textual structure, and suggests that based on textual analysis, the sermon fits the ancient Near Eastern covenant/treaty pattern: "Though this pattern can vary in content and order, it typically follows a basic six-part form: 1) Preamble and Titulary. In its preamble, the covenant text names the king, suzerain, or overlord (or his official representative) who is making the covenant or treaty. 2) Historical Overview and Covenant Speech Proper. The text then gives a historical overview and the covenant speech proper, usually reciting the ruler's acts of kindness and mercy (or, in the case of Israel, God's infinite might and power to save) in order to place the people under obligation to enter into the covenant or treaty. 3)Stipulations of the Covenant or Treaty. The stipulations or requirements of the covenant or treaty are enumerated. 4) Cursings and Blessings. Cursings and blessings are promised for those who respectively break or keep the covenant or treaty. 5) Witness Formula. Witnesses to the contract are then identified. 6) Recording of the Contract. The agreement is recorded to provide a permanent record for the parties. (Thompson, John S. "Isaiah 50-51, the Israelite Autumn Festivals, and the Covenant Speech of Jacob in 2 Nephi 6-10." In: Isaiah in the Book of Mormon FARMS 1998, pp. 124-125). Thompson assigns the following sections of the speech to the formulaic pattern: 1) Preamble and Titulary: 2 Nephi 6:1-4. "In the opening verses, Jacob is identified as the authorized representative of God and the king (Nephi). His audience, the people of Nephi, is also identified. Jacob begins his sermon in verse 2 by establishing his authority...." (Thompson p. 125). 2) Historical Overview and Covenant Speech Proper: 2 Nephi 6:5-9:22. This analysis fits easily with the nature of the covenant discussion of Isaiah. As Jacob clearly associates his discussion of Christ with the covenants of the Lord, both fit the covenant speech aspect. While the future history or Israel might be an uneasy fit in a historical overview, it is not that much or a stretch to so see it. 3) Stipulations of the Covenant or Treaty: 2 Nephi 9:23-26. 4) Cursings and Blessings: 2 Nephi 9:27-43. The structural requirement to have a section of cursings may be the best explanation for the "wo" utterances in Jacob. 5) Witness Formula: 2 Nephi 9:44. Thompson suggests the following verse as the witness formula: "O, my beloved brethren, remember my words. Behold, I take off my garments, and I shake them before you; I pray the God of my salvation that he view me with his all-searching eye; wherefore, ye shall know at the last day, when all men shall be judged of their works, that the God of Israel did witness that I shook your iniquities from my soul, and that I stand with brightness before him, and am rid of your blood." In this case, Jacob himself becomes the formulaic witness. 6) Recording of the Contract: 2 Nephi 9:52. "Although Jacob does not mention recording this covenant in writing, he admonishes the people to record it well in their memories." (Thompson, p. 127). As a summary to his analysis of the covenant/treaty structure of the sermon, Thompson notes: "Basing their arguments on covenant/treaty forms found in the biblical text, Gerhard von Rad and others have concluded that the Israelites periodically held a covenant-renewal ceremony during the Feast of the Tabernacles (Sukkot). Hence, the presence of this structure in Jacob's sermon may also suggest the possibility that he gave his covenant speech during this festival as well." (Thompson, p. 127). Textual analysis: This verse is Jacob's transitional sentence between the cited passages and the commentary which will follow. Thus Jacob extracts from the Isaiah passages the single aspect of those passages that will become the focal point of his commentary - the covenants the Lord made with Israel. While this is a major aspect of the Isaiah passages, it is obviously a simplification. That is beyond Jacob's point. For those who were able to understand in Isaiah the subtexts that Jacob might have been implying (at the suggestion of Nephi... perhaps relating to a mixed audience) the more subtle message had already been delivered. Jacob will now open his sermon to an extrapolation on Isaiah rather than a commentary as we would expect of the term today. Verse 2 actually begins this extrapolation by enlarging the context of Isaiah. The Isaiah passages clearly mark promises of future salvation, but the call to repentance is current. In Jacob, the emphasis is encapsulated first into the future promises Isaiah states, and then is transformed into specific return/restoration promises. It is not easy to know precisely where Jacob is pulling his restoration theme. Perhaps he is keying on Isaiah 51:11: (2 Nephi 8:11) 11 Therefore, the redeemed of the Lord shall return, and come with singing unto Zion; and everlasting joy and holiness shall be upon their heads; and they shall obtain gladness and joy; sorrow and mourning shall flee away. If this is his text, he is playing loose with meanings, and keying on the return, rather than the fact that this is part of the complaint of Israel against the Lord, that the Lord was not hastening that day. Nevertheless, it is an image of return, and the Lord agrees implicitly that it is part of his covenant, as the following verses do not deny the request, but emphasize the lack of faith and patience on the part of Israel. This theme of the return Jacob will use to move from Isaiah's text to the future history of Israel, and implicitly, the role of his audience in that future history. 2
Nephi 9:33 Behold, my beloved brethren, I speak unto you these things that ye may rejoice, and lift up your heads forever, because of the blessings which the Lord God shall bestow upon your children. 2 Nephi 9:4 4 For I know that ye have searched much, many of you, to know of things to come; wherefore I know that ye know that our flesh must waste away and die; nevertheless, in our bodies we shall see God. Verses 3 and 4 mark
the transition from Isaiah's text of promises into a specific future promise. While Isaiah's text emphasized the
covenant with Israel as still being in place in spite of Israel's hardships, Jacob will take that covenant further,
and extrapolate the covenant into the promise of the coming of the Savior.Verse 3 therefore looks back to Isaiah and emphasizes the blessings that will come because of the covenantal relationship, and verse 4 sets up the question of the ultimate atoning sacrifice of the Savior. 2
Ne. 9:55 Yea, I know that ye know that in the body he shall show himself unto those at Jerusalem, from whence we came; for it is expedient that it should be among them; for it behooveth the great Creator that he suffereth himself to become subject unto man in the flesh, and die for all men, that all men might become subject unto him. Textual
analysis: Verse 5 presumes an intimacy of subject with Jacob's audience. In none of the previous verses
has he clearly mentioned the Messiah. The sole introductory material by which his audience is supposed to be able
to understand the referent for the phrase "ye know that in the body he shall show himself" if found in
verse 4:2 Nephi 9:4 4 For I know that ye have searched much, many of you, to know of things to come; wherefore I know that ye know that our flesh must waste away and die; nevertheless, in our bodies we shall see God. The only textual introduction to the person of the Savior in verse 5 is the reference to the renewal of the bodies in verse 4. This suggests that Jacob's audience is quite familiar with the mission of the Savior. Certainly they would have had opportunity, for Nephi had seen a vision that was quite explicit, even naming the Messiah: 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. While it appears unusual that the phrasing should be "his name shall be Jesus Christ" (Christ being the title, not the name) Nephi did understand the difference: 2 Ne. 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; In the phrase Jesus is the Christ, the word "Christ" is used more appropriately as a title. Nevertheless, 2 Nephi 25:19 is still somewhat awkward not only in proclaiming it a name, but in using the title Messiah in the same verse. It is hard to understand what underlying text would have yielded the anglicized form the Hebrew term and the anglicized form of the Greek form of the Hebrew term in the same sentence. In this case, it appears much more as an addition by Joseph Smith than an exact translation of the text. Scriptural analysis: In this single verse, Jacob demonstrates a detailed knowledge of the mission of the Savior (undoubtedly learned - at least initially - from Nephi's vision of the Savior). Jacob mentions that the Messiah will be born in Jerusalem, and that the person of the Creator will become a man "subject unto man in the flesh" and that he will die for men. The reference to the Creator is to Jehovah in his role as the creator, and should not be confused with the Father. Literary analysis: Jacob has a very nice parallel opposition in his phrasing which emphasizes the role of the Savior. The literary phrase turns on the idea of subjection, and the death (and implied resurrection of the Savior. The Creator becomes subject to man He dies Man becomes subject to him. This phrasing works better as literature than as theology, for the meaning must be extracted. It is certainly correct, but once again requires a fair amount of previous knowledge on the part of the audience to both understand the poetry and the theology it references. 2
Ne. 9:66 For as death hath passed upon all men, to fulfil the merciful plan of the great Creator, there must needs be a power of resurrection, and the resurrection must needs come unto man by reason of the fall; and the fall came by reason of transgression; and because man became fallen they were cut off from the presence of the Lord. The lines of
Jacob's argument in this verse are:Death has come to all men (preventing us from being with God) This is not the desired outcome of the plan of God. The resurrection is provided to overcome death. The need for the resurrection came by a single man (as a result of the Fall) The Fall also saw the introduction of sin (which also separates us from God) 2
Ne. 9:77 Wherefore, it must needs be an infinite atonement--save it should be an infinite atonement this corruption could not put on incorruption. Wherefore, the first judgment which came upon man must needs have remained to an endless duration. And if so, this flesh must have laid down to rot and to crumble to its mother earth, to rise no more. Now Jacob moves
the argument closer to the conclusion. Verse 7 deals with the problem of physical death:An infinite atonement is required (in this case specifically mentioning death). Without an infinite atonement, there is no resurrection ("corruption could not put on incorruption") Without the resurrection, death would have been a permanent condition, and our body and spirit would not have been capable or remaining together. 2
Ne. 9:88 O the wisdom of God, his mercy and grace! For behold, if the flesh should rise no more our spirits must become subject to that angel who fell from before the presence of the Eternal God, and became the devil, to rise no more. Jacob relates the problem
of the separation of body and spirit to an eternal reason. For Jacob, the body/spirit connection is absolutely
essential to our eternal joy. Rather than focus on the joy, however, Jacob explains what would have happened had
the atonement for death not taken place. He specifically notes that our spirits, deprived forever of their body,
would necessarily become subject to the devil. He continues this line of thought in verse 9.2
Ne. 9:99 And our spirits must have become like unto him, and we become devils, angels to a devil, to be shut out from the presence of our God, and to remain with the father of lies, in misery, like unto himself; yea, to that being who beguiled our first parents, who transformeth himself nigh unto an angel of light, and stirreth up the children of men unto secret combinations of murder and all manner of secret works of darkness. While much of the verse
is devoted to a description of the devil, or Satan, the reason for the description is that such would be our fate
were there no resurrection. Without the possibility of the resurrection of the body "our spirits must have
become like unto him, and we become devils."It would be easier to understand this condition if Jacob were speaking of the atonement for sin. Certainly if we were unable to repent, our sins would eventually bow us down to the level of Satan. However, here Jacob is relating this only to the separation of body and spirit. He will pick up on the theme of the atonement from sin in the next few verses. 2
Ne. 9:1010 O how great the goodness of our God, who prepareth a way for our escape from the grasp of this awful monster; yea, that monster, death and hell, which I call the death of the body, and also the death of the spirit. Jacob makes certain
that we understand that there are two aspects of the atonement, and even makes a poetic correlation between death
and hell (as two terrible things) and the death of the body and the death of the spirit. Because of the clear parallelism
between "death" and "death of the body", we are left to understand that Jacob equates "hell"
with "the death of the spirit."2
Ne. 9:1111 And because of the way of deliverance of our God, the Holy One of Israel, this death, of which I have spoken, which is the temporal, shall deliver up its dead; which death is the grave. Jacob underlines the
effect of the atonement on physical, or temporal death. In the atonement, the grave shall deliver up its dead temporal
death will be of no more effect.2
Ne. 9:1212 And this death of which I have spoken, which is the spiritual death, shall deliver up its dead; which spiritual death is hell; wherefore, death and hell must deliver up their dead, and hell must deliver up its captive spirits, and the grave must deliver up its captive bodies, and the bodies and the spirits of men will be restored one to the other; and it is by the power of the resurrection of the Holy One of Israel. Textual analysis:
The separation of verse 11 and 12, which were part of a continuous paragraph in the 1830 edition, makes it a little
more difficult to see the literary flow from one argument to another. Once again, Jacob uses parallelism to emphasize
his point.In verse 11 we have the phrase: "this death, of which I have spoken, which is the temporal, shall deliver up its dead" In verse 12 we have: "This death of which I have spoken, which is the spiritual death, shall deliver up its dead" Each of these has precisely the same elements, with the single change in the central phrase, which marks the particular structure. This similarity is intentional, and in this case must be representative of the language underlying the text. The parallel makes the point. In both cases, the effect of the atonement is to reverse one of these aspects of death. It should be noted that there is a final clause which is also parallel. The final clause of the phrase in verse 11 defines temporal death as the grave. The final clause of verse 12 defines spiritual death as hell. Each of these explanatory phrases are a part of the overall complementary parallel. 2
Ne. 9:1313 O how great the plan of our God! For on the other hand, the paradise of God must deliver up the spirits of the righteous, and the grave deliver up the body of the righteous; and the spirit and the body is restored to itself again, and all men become incorruptible, and immortal, and they are living souls, having a perfect knowledge like unto us in the flesh, save it be that our knowledge shall be perfect. Literary analysis:
Jacob extends his analysis by extending his imagery. Where the parallel phrasings had both death and hell yielding
up their dead, Jacob takes that same language of delivering up and applies it to an extended concept.Where before both the grave and hell had to deliver up the dead, creating the contradicting condition of life after the grave, and potential sinlessness after sin, in the next verse Jacob uses the image of delivering to provide the basis for the explanation of the resurrection. First paradise delivers up the spirit, then the grave delivers the body. Once again, Jacob weaves the dual theme into a verbal structure that hinges on the phrase "deliver up." Here, the spirit and body are "delivered up" so that they might be reunited. Jacob also reprises his earlier characterization of resurrection as the corruptible putting on the incorruptible. With the literary parallels and emphasis on dualism, it is possible that the incorruptible and immortal should be linked in parallel to "perfect knowledge like unto us in the flesh." If this is the case, Jacob is using "knowledge" as the parallel referent for the atonement from hell, where the "incorruptible" is the parallel for the atonement from the grave. The next function for the phrases on knowledge is as a bridge to Jacob's next theme, the judgement. 2
Ne. 9:1414 Wherefore, we shall have a perfect knowledge of all our guilt, and our uncleanness, and our nakedness; and the righteous shall have a perfect knowledge of their enjoyment, and their righteousness, being clothed with purity, yea, even with the robe of righteousness. Jacob's discussion
of the judgement is interesting for the way in which the judgement occurs. In verse 14, Jacob indicates that before
the official judgement comes that there will be a natural division between the unrepentant and the righteous.In the first phrase, Jacob uses the collective "we" as a device to include himself with others in the audience among those that will "have a perfect knowledge of all our guilt." Nevertheless, this is a device only, one inserted for the demonstration of humility, for surely Jacob would (and knew he would) fall into his second category, that of the righteous that "shall have a perfect knowledge of their enjoyment." In Jacob's developing theme, verse 14 set up the continuation and perfection of knowledge after death. He indicates that there is a self-consciousness, a self-understanding that we have here, and that it shall be with us after death. The difference is that after death that knowledge will be perfect (verse 13). This perfect self-knowledge will allow us to see ourselves with the eyes of deity, and we will understand our relative position to our God. We will see ourselves as either full of guilt, or "being clothed with purity." 2
Ne. 9:1515 And it shall come to pass that when all men shall have passed from this first death unto life, insomuch as they have become immortal, they must appear before the judgment-seat of the Holy One of Israel; and then cometh the judgment, and then must they be judged according to the holy judgment of God. In addition to the
perfection of our self-perception, Jacob notes that we come to the judgement bar as immortal. At this point, we
are already resurrected, which was his topic in verse 13. Thus the order of things according to Jacob is that we
die and the body and spirit are separated. We are resurrected and the body and spirit are brought back together.
We come to an understanding of our relative state before God, and then we approach the bar of justice, but be judged
"according to the holy judgment of God."2
Ne. 9:1616 And assuredly, as the Lord liveth, for the Lord God hath spoken it, and it is his eternal word, which cannot pass away, that they who are righteous shall be righteous still, and they who are filthy shall be filthy still; wherefore, they who are filthy are the devil and his angels; and they shall go away into everlasting fire, prepared for them; and their torment is as a lake of fire and brimstone, whose flame ascendeth up forever and ever and has no end. Notice the nature of
the judgement of God; "they who are righteous shall be righteous still, and they who are filthy shall be filthy
still." On the first level, Jacob tells us that the judgement of God will not change the nature of who we
have become, that God will mistakenly send the righteous to hell, nor the guilty to heaven. There is much more,
however, in what Jacob tells us that simply that the judgement of God will be just and accurate. He is essentially
telling us that the judgement is almost a formality than merely confirms a judgement we have already passed on
ourselves.Jacob has very clearly noted that after the resurrection our perfected self-knowledge will show us to be filthy or righteous. In using the phrasing "filthy will be filthy still"" and "righteous will be righteous still" Jacob is telling us that the categorization into filthy and righteous is known even before we approach the bar of justice. How is this so? What kind of judgement will this be? One of the keys to understanding the nature of judgement requires us to return to statements about judging that appear more related to our own mortal existence rather than God's final judgement. One of the more well known passages concerning judgement is found in Matthew 7:1-2: "Judge not that ye be not judged. For with what judgement ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again." Notwithstanding what appears to be a direct scriptural injunction against judging, we find in Moroni 7:15: Moroni 7:15 "For behold, my brethren, it is given unto you to judge, that ye may know good from evil; and the way to judge is as plain, that ye may know with a perfect knowledge, as the daylight is from the dark night." How is it that Matthew can tell us not to judge at all, and yet Moroni clearly tells us that it is given unto us to judge? Surely neither is wrong, but how can they both be right? It should be obvious that both scriptures must deal with things of the spiritual realm. Even in the passage in Matthew, we know that it is impossible to have other people continually judge us by the measure we apply to them. We can be totally forgiving to others, and find that many others hold long grudges against us. We may find that we are the ones who hold grudges, and that others are yet willing to forgive us. Clearly the way in which our judgements affect us must belong to the world beyond this one. It is also obvious that Matthew cannot have us eschew any judgement at all it is contrary to all of Christ's teachings that we always choose not to choose, to be blown by whatever wind, simply to say that we did not judge another, and therefore the Lord will be merciful toward us. Moroni's clarification of our ability to make good judgements is much more in line with the gospel than a wishy-washy person who refuses to make a judgement upon any situation. Since Matthew is clearly not referring to the way we should live our earth life, he must be speaking more of the effects of our judgements on earth upon that final judgement of our souls at the bar before God. To further understand Jacob's discussion of the confirming nature of that judgement, we need to understand more about the various types of judgement that must be effected, and their conditions. The first issue is the relationship between our understanding and our actions: "For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law." Romans 2:12 This verse consists of two clauses. The first speaks of those who have sinned without the law, and the second of those who sin with the law. In understanding many ancient writings it is important to remember that an important literary style was to create two parallel concepts, with only slight variations in each part. In spite of the variations, however, they are tied together into an entire and related concept. In this verse, the common thread between the two clauses are the "sinners"and the "law." Both clauses of the scripture deal with sinners. Both types of sinners are condemned, for of course God cannot love the sins committed by the sinners, however much the sinners are loved. The juxtaposition between the two clauses comes in the case of "law." This is not secular law, which could easily apply to both types of sinners, but to spiritual or revealed "law." This law is the Gospel. The verse is making a relationship between the sinners and the law of the Gospel. The term "judge" appears only in the second clause, but because these are related ideas, it is clearly implied in the first clause. If we were to rephrase the verse to be as clear as possible, it would read: "Those who sin and have not received the gospel, shall not be judged as though they had the gospel. Those who have received the gospel shall be judged by the requirements of the gospel." This willingness of the Lord to judge us on the basis of the understanding we have in this life is a great comfort. The history of the world contains many more times and places which were totally unaffected by any gospel teaching that they exceed by a large factor the times when people did have the opportunity to know the gospel. Surely the Lord could not condemn any by a standard they had no opportunity to understand. This is not the final answer, however. There are some parts of the gospel that irrevocably apply to all mankind. In John 3:5 Christ says: "Except a man be born of the water and of the Spirit he shall in no wise enter the Kingdom of Heaven." This verse offers no quarter. It doesn't say if. It doesn't say perhaps. It is clear and undeniable that it applies to all men. Even if there must be allowances for the law under which mankind has lived, it is equally clear that there are some universal requirements. God cannot be so forgiving that he destroys the reason for which we came to this earth. Another clue about the nature of our judgement comes form the book of Revelations: Revelation 20:12 "And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is [the book] of life: and the dead were judged out of those things which were written in the books, according to their works." As John writes this, he is very clear that it is by the works written in the books that we will be judged. Lest we become complacent, however, and feel that simple performance of certain actions assures our salvation, remember Christ's attitude concerning the Pharisees, who were all works, and little true understanding . God judges our works as they reflect our understanding, for "out of the abundance of the heart the mouth speaketh" (Matthew 12:34). Our works are important as a witness to the changes made in our hearts, and "I, the Lord, require the hearts of the children of men." (D&C 64:22). Combining these two concepts, our judgement is based upon the way we live and understand the law which we have been given. If we, without knowing the Gospel, manage to live according to some of its precepts, we are able to effect the changes in our hears which the Lord requires, and we are judged accordingly. As Paul stated: Romans 2:13 "(For not the hearers of the law [are] just before God, but the doers of the law shall be justified. 14 For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: 15 Which shew the work of the law written in their hearts, their conscience also bearing witness, and [their] thoughts the mean while accusing or else excusing one another;) " How then, will this Judgement be effected? Jacob's understanding of a self-effected judgement finds corroboration in the Doctrine and Covenants, section 88: D&C 88:22 For he who is not able to abide the law of a celestial kingdom cannot abide a celestial glory. 23 And he who cannot abide the law of a terrestrial kingdom cannot abide a terrestrial glory. 24 And he who cannot abide the law of a telestial kingdom cannot abide a telestial glory; therefore he is not meet for a kingdom of glory. Therefore he must abide a kingdom which is not a kingdom of glory. Examine these scriptures carefully. What do they say about the way we are assigned to the various kingdoms? Who is the operator? Notice that each of the clauses begins with the same structure: "he who is not able to abide the law. . ." In each case the individual is the person who is on the spot. It is the individual's ability to live a certain law that is in question. Notice that there is no indication that the Lord puts forth a shopping list of requirements and says "you passed 89 of 100, but you need 90 to get into this kingdom." This is not like grading at school where there is some objectivity. It is all based upon our ability to live a certain law. What are the consequences if we are unable to live the law? What if we can't live the celestial law, but would still like to go to the Celestial Kingdom? The scriptures again are very clear: "he who is not able to abide the law. . . cannot abide the glory." This does not say that the Lord stands with angels bearing flaming swords to bar our way. It says very simply that the individual cannot abide the glory. What does it mean to "abide the glory?" Luke 6:37 Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven: 38 Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again. Luke tells us that the quality of who we are will determine our judgement, just as did DC 88:22-24. It is on this basis that Jacob can assert that the filthy will be filthy still, and that the righteous are righteous still is that the judgement is a confirmation of the character and qualities we have already developed. With our more perfect self-understanding as we approach God, we will understand our place, we will understand the glory we are able to abide, and the final judgement becomes a confirmation of what we have already become. 2
Ne. 9:1717 O the greatness and the justice of our God! For he executeth all his words, and they have gone forth out of his mouth, and his law must be fulfilled. In this particular
instance, Jacob is more concerned with justice than mercy because he has discussed the final judgement. In that
context, this is a poetic declaration of the greatness of God as witnessed in the justice applied to the final
judgement. He will now begin to turn his attention to the principle of mercy which will temper that justice.2
Ne. 9:1818 But, behold, the righteous, the saints of the Holy One of Israel, they who have believed in the Holy One of Israel, they who have endured the crosses of the world, and despised the shame of it, they shall inherit the kingdom of God, which was prepared for them from the foundation of the world, and their joy shall be full forever. Jacob's introduction
to mercy begins with a set of people to whom that mercy has been extended. The righteous will be those who will
inherit the kingdom of God. Note that by using the righteous as an example he uses those who will have righteously
judged themselves. There would be little question of their deserving status. Nevertheless, Jacob makes it clear
that their presence is not simply due to the justice of God, but also to his mercy.Textual analysis: The phrase "endured the crosses of the world" appears somewhat anachronistic in a pre-crucifixion setting. The idea of crucifixion would not be one that was carried into the new world, and while Nephi (and possibly Jacob's) vision might have show the mode of Christ's death, it may be a little much to presume that it became a widespread phrase sufficient for the purposes of this text in such a short time. This may be best explained as a transference of meaning rather than a direct translation of words on the plates. 2
Ne. 9:1919 O the greatness of the mercy of our God, the Holy One of Israel! For he delivereth his saints from that awful monster the devil, and death, and hell, and that lake of fire and brimstone, which is endless torment. Jacob returns to the
imagery of the monster, of death and hell. These allusions link to his earlier comments on the nature of the atonement
(see verses 8 and 10). Thus Jacob very clearly links the mercy of God to the Atonement for Sin, for it is this
aspect of the atonement that supplies the deliverance from the "devil... hell, and that lake..."2
Ne. 9:2020 O how great the holiness of our God! For he knoweth all things, and there is not anything save he knows it. 2 Ne. 9:21 21 And he cometh into the world that he may save all men if they will hearken unto his voice; for behold, he suffereth the pains of all men, yea, the pains of every living creature, both men, women, and children, who belong to the family of Adam. Verse 20 begins with
an acclamation of the knowledge of God. This acclamation is followed by the statement of Christ's voluntary suffering
on the behalf of man. The two should be read conjointly, because it is the knowledge in verse 21 that is being
introduced in verse 20. Jacob is not breaking his sermon on the atonement to give an aside on the omniscience of
God, but is rather linking that knowledge to a specific event. The modern scripture which best parallels this sentiment
is found in the Doctrine and Covenants, section 88:D&C 88:6 6 He that ascended up on high, as also he descended below all things, in that he comprehended all things, that he might be in all and through all things, the light of truth; Both Jacob and Joseph specifically link a particular kind of knowledge to the necessities of the atonement for sin, an act that apparently was not possible had Christ not so intimately "known" us. 2
Ne. 9:2222 And he suffereth this that the resurrection might pass upon all men, that all might stand before him at the great and judgment day. As Jacob develops the
theme of the atonement, it mentions again the atonement for death. This isn't his primary theme, but it is an indivisible
part of the overall atonement, and therefore is appropriately placed in context.2
Ne. 9:2323 And he commandeth all men that they must repent, and be baptized in his name, having perfect faith in the Holy One of Israel, or they cannot be saved in the kingdom of God. 2 Ne. 9:24 24 And if they will not repent and believe in his name, and be baptized in his name, and endure to the end, they must be damned; for the Lord God, the Holy One of Israel, has spoken it. Verses 23 and 24 set
up the conditions of mercy surrounding the atonement for sin. The atonement for sin is requisite precisely because
of the laws that are given. These laws apply to all, thus verse 23 specifically mentions that all men
are so commanded.Verse 24 sets up the penalty for disobedience to the commands. These commands must be kept or we cannot be "saved in the kingdom of God" (v.23) , and then we "must be damned" (v. 24). Having just set up the justice of God, Jacob now places the dilemma before us. The just God has spoken, and this is his law. To violate his commandments will damn us. 2
Ne. 9:2525 Wherefore, he has given a law; and where there is no law given there is no punishment; and where there is no punishment there is no condemnation; and where there is no condemnation the mercies of the Holy One of Israel have claim upon them, because of the atonement; for they are delivered by the power of him. 2 Ne. 9:26 26 For the atonement satisfieth the demands of his justice upon all those who have not the law given to them, that they are delivered from that awful monster, death and hell, and the devil, and the lake of fire and brimstone, which is endless torment; and they are restored to that God who gave them breath, which is the Holy One of Israel. Jacob will not discourse
on the effect of law. He divides the effect of law into two categories. The first is the children of God who are
without law, or have not received these laws during life. The second set are those who have received the laws.Jacob spends two verses on those without law, and much of the rest of the chapter speaking to and about those who have received the law. Anthropological analysis: With this contrast between those with and without the law, and the clear emphasis on those who have the law compared to the quick assessment of those with the law, we might again turn to the possible mixed nature of Jacob's audience. If the audience consists of both those who are Lehites/Nephites and to a set of outsiders who have joined them, the question of the state of those without law answers a specific question that the newly converted members of their society would have for their families. However, both they and the Nephites would require the admonitions of the prophet to take care to live the gospel. 2
Ne. 9:2727 But wo unto him that has the law given, yea, that has all the commandments of God, like unto us, and that transgresseth them, and that wasteth the days of his probation, for awful is his state! Textual analysis:
Verses 27-38 comprise a list of "wo" statements. They are followed in verses 39 to 43 with blessing statements.
These are the "cursing and blessings" sections of the proposed covenant speech (see Thompson, John S.
"Isaiah 50-51 in 2 Nephi 6-10" Isaiah in the Book of Mormon p. 126-7)2
Ne. 9:2828 O that cunning plan of the evil one! O the vainness, and the frailties, and the foolishness of men! When they are learned they think they are wise, and they hearken not unto the counsel of God, for they set it aside, supposing they know of themselves, wherefore, their wisdom is foolishness and it profiteth them not. And they shall perish. 2 Ne. 9:29 29 But to be learned is good if they hearken unto the counsels of God. Jacob's statements
about learning provide a continuing and profound message for all ages, and particularly today's world where knowledge
of the world around us is greater than ever before. Jacob makes certain to include the understanding that learning
is good (verse 29). He does not qualify the type of learning. Jacob does not say that it is good to learn one thing
but not another.Jacob's caution for those who have knowledge is against their own pride, not the information itself. It is not the knowledge, but our presumption of self that becomes the problem. When we are sufficiently learned that we exalt our knowledge not only above other people, but above God, then we have erred. Then our "wisdom is foolishness and... profiteth [us] not (v. 28). Jacob clearly tells us that learning is good, but that it must be tempered with an understanding of our God, and our place before Him. 2
Ne. 9:3030 But wo unto the rich, who are rich as to the things of the world. For because they are rich they despise the poor, and they persecute the meek, and their hearts are upon their treasures; wherefore, their treasure is their god. And behold, their treasure shall perish with them also. Jacob's denunciation
of the rich presages similar statements by Jesus. It both it is not the wealth (just as it is not the learning)
that is the problem, but what can become of our souls and our relationships to others because of it. It is no accident
that Jacob follows his admonition on the perils of learning with a similar admonition against the perils of wealth.
Each are ways in which men seek to exalt themselves over their fellow men.The rich might claim power and position on the basis of their wealth, and the learned on the basis of their knowledge. Neither is a sufficient reason to exalt oneself. For both the rich and the wise the lesson should be humility before God. 2
Ne. 9:3131 And wo unto the deaf that will not hear; for they shall perish. 2 Ne. 9:32 32 Wo unto the blind that will not see; for they shall perish also. Verse 31 and 32 are
a paired parallel set. The meaning is the same, but simply altering the sense discussed in each verse. By using
two stated senses in precise parallel, the lesson expands to cover the general principle rather than just the specifics.
Regardless of the nature of our refusal to accept the truth of the gospel, that rejection will condemn us.2
Ne. 9:3333 Wo unto the uncircumcised of heart, for a knowledge of their iniquities shall smite them at the last day. Jacob echoes
a sentiment for the brass plates here:Deut. 30:6 6 And the LORD thy God will circumcise thine heart, and the heart of thy seed, to love the LORD thy God with all thine heart, and with all thy soul, that thou mayest live. Jer. 4:4 4 Circumcise yourselves to the LORD, and take away the foreskins of your heart, ye men of Judah and inhabitants of Jerusalem: lest my fury come forth like fire, and burn that none can quench it, because of the evil of your doings. The image of circumcising the heart was long with Israel, even if became one of the major tasks of Jesus to remind them of the need to internalize the teachings of God (the text of the Sermon on the Mount is the best example of this). 2
Ne. 9:3434 Wo unto the liar, for he shall be thrust down to hell. There is no clear literary
allusion for this in the Old Testament. Perhaps Jacob was recalling Jeremiah at this point, however, as Jeremiah
includes both the reference to the circumcision of the heart and to a liar:Jer. 15:18 18 Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Jeremiah is not condemning the liar to hell as does Jacob, but certainly disdains the liar "as waters that fail." Thus there is no salvation in the liar, for the continuing substance is not there. Another possibility, however, is that the condemnation of the liar is based on the decalogue's injunction against bearing false witness. This possibility is strengthened by the more obvious references to the decalogue in the next three verses. It is certain that Jacob is not here speaking of those who tell the small falsehoods of life that might be required in social settings. It is more likely that Jacob echoes the problem that Jeremiah has with the liar, that one who will lie (also to themselves) has no sustaining power. As waters that fail, the promise is there, but there is no nourishment. Those who promise to live according to the commandments, and do not, find in the promise no validation. 2
Ne. 9:3535 Wo unto the murderer who deliberately killeth, for he shall die. 2 Ne. 9:36 36 Wo unto them who commit whoredoms, for they shall be thrust down to hell. 2 Ne. 9:37 37 Yea, wo unto those that worship idols, for the devil of all devils delighteth in them. Verses 35 through 37
recall specifics of the decalogue. Specifically interesting is Jacob's injunction against the murderer, which is
a better reading of the commandment that the simple "thou shalt not kill (Ex. 20:3). Even in that case, "thou
shalt not murder" would be a better translation.Anthropological information: In the Mesoamerican setting most probably for the Book of Mormon, Jacob's injunction against idolatry in verse 37 is not an idle repetition of the decalogue's injunction. Idolatry would be around the Nephites in the other cultures, and if there were other new people in with the Nephites at this time, they would have brought ideas about idols with them. These "wo" statements should be seen as directed specifically at Jacob's audience. In such a context we might also see the context for the injunction against murder. The Nephites have already had skirmishes with the Lamanites, and the distinction between murder for hate, and killing to defend one's homes would be a necessary distinction for them. The later discussion of the multiple wives of the Nephites might be presaged in this reiteration of the prohibition of adultery. 2
Ne. 9:3838 And, in fine, wo unto all those who die in their sins; for they shall return to God, and behold his face, and remain in their sins. The last of the "wo"
statements allows Jacob to return to his main theme of the atonement. This "wo" is directed to those
who will refuse to repent, returning to the theme of verses 23 and 24.2
Ne. 9:3939 O, my beloved brethren, remember the awfulness in transgressing against that Holy God, and also the awfulness of yielding to the enticings of that cunning one. Remember, to be carnally-minded is death, and to be spiritually-minded is life eternal. Verse 39 is a continuation
of the thought in 38, but also serves as the transition from the wo section to the blessing section. Verse 39 specifically
contrasts the life/death dichotomy.The paralleled set is in the last sentence, with carnally-minded being oppositionally paired with spiritually-minded. These two sets are used as the definitional poles of existence, with the carnally-minded representative of those who would not repent, and the spiritually-minded representative of those who will repent and follow the gospel plan. 2
Ne. 9:4040 O, my beloved brethren, give ear to my words. Remember the greatness of the Holy One of Israel. Do not say that I have spoken hard things against you; for if ye do, ye will revile against the truth; for I have spoken the words of your Maker. I know that the words of truth are hard against all uncleanness; but the righteous fear them not, for they love the truth and are not shaken. Jacob becomes very
personal in his address. He is quite specific that the "wo" sections have been addressed to his audience.
This re-emphasizes that each of the wo statements should be read not just in general, but as specific condemnations
of actions being taken by the Nephites at this time.Jacob has reproved his audience, and now tries to get them to understand the lesson. It is not just that these are hard words, but that they represent the necessity of a change in behavior. Jacob admonishes them to repent. The blessing part comes in that by so doing "they love the truth and are not shaken." 2
Ne. 9:4141 O then, my beloved brethren, come unto the Lord, the Holy One. Remember that his paths are righteous. Behold, the way for man is narrow, but it lieth in a straight course before him, and the keeper of the gate is the Holy One of Israel; and he employeth no servant there; and there is none other way save it be by the gate; for he cannot be deceived, for the Lord God is his name. Jacob's plea for repentance
continues. He specifically notes that these blessings come only through Christ. "He employeth no servant there;
and there is none other way save it be by the gate." This very specific narrowing of the salvific focus to
Christ may be a reaction to the surrounding idolatry, and a plea for those Nephites needed this message to abandon
their idols (returning to the "wo" statement on idolatry - v. 37).2
Ne. 9:4242 And whoso knocketh, to him will he open; and the wise, and the learned, and they that are rich, who are puffed up because of their learning, and their wisdom, and their riches--yea, they are they whom he despiseth; and save they shall cast these things away, and consider themselves fools before God, and come down in the depths of humility, he will not open unto them. 2 Ne. 9:43 43 But the things of the wise and the prudent shall be hid from them forever--yea, that happiness which is prepared for the saints. Verse 42 and 43 return
to the theme of verses 28-30. The contrast is made between the learned and the wealthy and those who will become
humble and therefore receive of the happiness of the Lord.Once again, in the context of this admonitory sermon, Jacob's emphasis on learning and wealth suggest that these are things which are beginning to cause problems for the Nephite people. As a fairly new community, it would be unusual for such a small group to become either wealthy or recognizably wise (particularly in popular wisdom rather than godly wisdom). Thus the best explanation for Jacob's emphasis is again the new situation in a world already having established modes of wealth and learning, to which at least some of the new community aspire. 2
Ne. 9:4444 O, my beloved brethren, remember my words. Behold, I take off my garments, and I shake them before you; I pray the God of my salvation that he view me with his all-searching eye; wherefore, ye shall know at the last day, when all men shall be judged of their works, that the God of Israel did witness that I shook your iniquities from my soul, and that I stand with brightness before him, and am rid of your blood. In this verse, Thompson
sees the fulfillment of the structural category of the witness statement (Thompson p. 125). The suggestion is that
Jacob becomes the representative witness. Jacob, however, is much more that a witness, he becomes an accuser against
the witness of God.Sociological Information: Jacob shakes off his garments. Regardless of the nature of the cultural heritage of Israel, regardless of the hetero- or homogeneous nature of Jacob's audience, the action of shaking the garment would have a clear symbolic connection for those listening to Jacob. Both visually and oratorically, Jacob has contrasted himself with his audience. The very fact of the very public ritualized purification demonstrates Jacob's highly visible and important position in the community. For example, should child perform exactly the same ritual, and say exactly the same words, few would take either the actions or the words to heart. In the person of an important and visible member of the community, done in major public discourse, sanctioned by the political ruler, the context of place and person makes this ritual particularly impressive. The impression it had to leave confirms the social acceptance of Jacob's right to even make such a gesture. We have been given to understand that Jacob was a religious teacher of the people, this event gives us more accurate picture of his status. Jacob must have been the religious leader, being probably the only person besides Nephi who could have even made this statement. The sociological picture then becomes a little more clear in representing a society of sufficient population to allow for a political/religious division. The addition of other people to Nephi's original group that fled from his brothers would have to have been augmented significantly to create a minimum of two such powerful people in the community. 2
Ne. 9:4545 O, my beloved brethren, turn away from your sins; shake off the chains of him that would bind you fast; come unto that God who is the rock of your salvation. Where verse 44 was
a condemnation, verse 44 is a supplication. Verse 44 set Jacob apart as one who had already turned to God, and
verse 44 now pleads for the people to follow his lead.In Thompson's terms of a covenantal speech, Jacob is here setting up the commitment to covenant. 2
Ne. 9:4646 Prepare your souls for that glorious day when justice shall be administered unto the righteous, even the day of judgment, that ye may not shrink with awful fear; that ye may not remember your awful guilt in perfectness, and be constrained to exclaim: Holy, holy are thy judgments, O Lord God Almighty--but I know my guilt; I transgressed thy law, and my transgressions are mine; and the devil hath obtained me, that I am a prey to his awful misery. Jacob initiates his
conclusion by focusing on one of the functions of his address. This has not been a general pronouncement of doctrine,
but a prophetic call to repentance, framed by the consequences of violating the commands of God when the people
will ultimately face their judge. He is even more clear in the following two verses.2
Ne. 9:447 But behold, my brethren, is it expedient that I should awake you to an awful reality of these things? Would I harrow up your souls if your minds were pure? Would I be plain unto you according to the plainness of the truth if ye were freed from sin? 2 Ne. 9:48 48 Behold, if ye were holy I would speak unto you of holiness; but as ye are not holy, and ye look upon me as a teacher, it must needs be expedient that I teach you the consequences of sin. Jacob explicitly places
his congregation in the way of sin. After symbolically doing so by shaking his garments, he verbally concludes
the same. Jacob notes that he speaks to them specifically to call them to repentance. What could they have become
in the so very few years since separating from the rest of their brethren?This question is best answered after analysis of verse 50 and 51 below. 2
Ne. 9:4949 Behold, my soul abhorreth sin, and my heart delighteth in righteousness; and I will praise the holy name of my God. There is a point in
the progress of the soul where the spirit is sufficiently with one that the distinction between righteousness and
sin becomes not only apparent, but that sin itself is recognized and abhorred. Thus Jacob notes that he has come
to the point where his perception of the effects of sin is sufficiently great that he is repelled by it. Thus also,
the people of Benjamin will also receive a sufficient spiritual witness that they too find themselves in the same
condition: Mosiah 5:2 2 And they all cried with one voice, saying: Yea, we believe all the words which thou hast spoken unto us; and also, we know of their surety and truth, because of the Spirit of the Lord Omnipotent, which has wrought a mighty change in us, or in our hearts, that we have no more disposition to do evil, but to do good continually. Of course this contrasts with the all too human trait of being attracted to certain sins. There are times in our natural state when not only do we not make such immediate and clear distinctions between righteousness and sin, but we actually seem to favor certain sins. These are sins that I would term "favorite sins." These are things that we love so much that we want to keep doing them in spite of understanding that they are sins, or at best, marginal sins. Most people seem to have one or two, and they are easily located by finding the aspect about our lives about which we make the greatest number of excuses. The very thing that compels us to excuse our action is our recognition that it is probably not correct. The fact that we want to do it, however, compels us to assuage our conscience by fabricating multiple excuses that we can use to defend our position from the necessity of repentance. For Jacob, he had no need of such personal defensive measures, for he had come to the point where his desire was to righteousness. For the people of Benjamin also, the strong presence of the spirit had the same effect. When we achieve that same touch of the spirit, we can also see past the fabricated excuses, and begin the process of repentance, and true happiness rather than layered excuses. 2
Ne. 9:5050 Come, my brethren, every one that thirsteth, come ye to the waters; and he that hath no money, come buy and eat; yea, come buy wine and milk without money and without price. 2 Ne. 9:51 51 Wherefore, do not spend money for that which is of no worth, nor your labor for that which cannot satisfy. Hearken diligently unto me, and remember the words which I have spoken; and come unto the Holy One of Israel, and feast upon that which perisheth not, neither can be corrupted, and let your soul delight in fatness. Verses 50 and 51 need
to be read as a set, because Jacob clearly intends them to be contrasting parallels.Verse 50 introduces two themes, that of money which may purchase things (in the case of verse 50 , specifically the absence of physical money) and the things of God. The image is that of a transaction. where money purchases some desired good. Verse 50 specifically opens the anomaly of someone with no money buying that which is priceless. Of course the message is that all have access to the benefits of the gospel. The image of the purchase however, is the specific theme which ties to verse 51. Where verse 50 has the impecunious purchasing an item of great value verse 51 presumes that one already has wealth, but chooses to purchase things of no lasting value. This very specific contrast between the lack of money/possession-of-great-value and wealth/possessions-of-no-lasting-worth, provides even greater highlight to the beginning set of condemnations Jacob has already covered: 2 Ne. 9:28 28 O that cunning plan of the evil one! O the vainness, and the frailties, and the foolishness of men! When they are learned they think they are wise, and they hearken not unto the counsel of God, for they set it aside, supposing they know of themselves, wherefore, their wisdom is foolishness and it profiteth them not. And they shall perish. 2 Ne. 9:29 29 But to be learned is good if they hearken unto the counsels of God. 2 Ne. 9:30 30 But wo unto the rich, who are rich as to the things of the world. For because they are rich they despise the poor, and they persecute the meek, and their hearts are upon their treasures; wherefore, their treasure is their god. And behold, their treasure shall perish with them also. In this context, Jacob has particularly condemned wealth as a means to spiritual gifts. His emphasis both in directly condemning the pursuit of wealth (to the exclusion of the principles of the gospel must be viewed as a very real problem to be addressed. The picture emerging of Nephite culture some 40+ years after leaving Jerusalem (and therefore perhaps 30 since the division of the Lehites into Lamanite and Nephite is one of a Nephite culture so well adapted to their new environment that the were first wealthy, and secondly, able to purchase with that wealth a presumption of position contrary to the rule of God. Where did this capability come from? From whom were they able to purchase goods? From whom did they earn the wisdom of men against whom they had been counseled? No other conclusion save the presence of established people with established customs makes any sense. In the absence of this scenario of more people, we are left with significant economic and ideological differences among only fifty or so people, not all of whom would be adults. In such a small society, it would make more sense for such a call to repentance to be made in private. With only 50 people, everyone would know to whom the sermon was addressed , thus adding personal embarrassment to the public call to repentance. Only a much larger audience supplies the needed generality and individual anonymity for such a speech to be socially effective. 2
Ne. 9:5252 Behold, my beloved brethren, remember the words of your God; pray unto him continually by day, and give thanks unto his holy name by night. Let your hearts rejoice. Even though Jacob has
rather severely condemned his people, he does not leave the sermon on a discouraging note, but rather with hope.
Hope is, of course, to be found in a return to their God.2
Ne. 9:5353 And behold how great the covenants of the Lord, and how great his condescensions unto the children of men; and because of his greatness, and his grace and mercy, he has promised unto us that our seed shall not utterly be destroyed, according to the flesh, but that he would preserve them; and in future generations they shall become a righteous branch unto the house of Israel. With this verse, Jacob
introduces the theme of his next day's sermon, the future history of their people.2
Ne. 9:5454 And now, my brethren, I would speak unto you more; but on the morrow I will declare unto you the remainder of my words. Amen. Sociological
information: Why does Jacob end his speech? He has more to say, and the text of this sermon might take
an hour, or perhaps a little more. Certainly audiences from Joseph Smith's time were easily used to much longer
sermons than this, indeed rural life might have few entertainments, and so long speeches might actually be considered
entertainment.Thompson's suggestion that this is a covenant speech to a community festival provides the best answer. There are probably other events of the festival, and it is likely that the festival would normally be spread over multiple days. In an agrarian society, having a large number of people gather away from their fields was unusual. Such occasions of mass departure from the fields would typically occur only when a scheduled event could serve as the focal point of their gathering. The rural farmers not living in the city must have had to travel some distance for the festival. Jacob would know that they were not yet returning to their farms, and that social convention (if not control) suggested that they be allowed to participate in the other events of the festival. |
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| by Brant Gardner. Copyright 1998 |
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