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1 Now behold, it came to pass that I, Jacob, having ministered much unto my people in word, (and I cannot write but a little of my words, because of the difficulty of engraving our words upon plates) and we know that the things which we write upon plates must remain;
Jacob's aside deals with the plates. Jacob notes that it is difficult to write on the plates, but that he considers it important to do so. While Jacob begins this simple aside with the declaration - almost - apology that he writes little due to the difficulty of writing on the plates, he begins to ruminate on the importance of the plates, and essentially witness as a prophet of God to their essentiality.
2 But whatsoever things we write upon anything save it be upon plates must perish and vanish away; but we can write a few words upon plates, which will give our children, and also our beloved brethren, a small degree of knowledge concerning us, or concerning their fathers—
Anthropological: Most examples of writing in Mesoamerica come from a later period that Nephi and Jacob - indeed, from a later period that most of the Book of Mormon text. There are indications that writing was available from Olmec times (pre-Lehite, the time period for the Jaredites). On what might a Mesoamerican have written? We know of at least our types of media, stone, pottery, animal hides and bark paper (amatle). There are some writings on stone from early periods, and much more from later periods. While stone is the most permanent of the other options, we have broken stone texts and precious few from the earliest periods. Stone is also difficult to work on, and therefore the greater quantities should have been on the other more accessible, media. Each of them has their own preservation problems in Mesoamerica, and the dearth of early written materials - those for the time period prior to the rise of the Maya use of glyphic writing, are sadly scarce. That very scarcity underlines Jacob's contention that all other forms of writing would pass away, and only the difficult writing on the plates had the chance of permanence. Scriptural: Jacob tells us something of the intended audience. Jacob tells us that they are intended for their children, and we understand that. He also says that they are for their "beloved brethren." Who? From Nephi's writings it is absolutely clear that Nephi supposed that his writings would go not only to his own lineage, but also to the descendants of Laman and Lemuel. Jacob is repeating that assertion. What is most interesting is the description of the Lamanites as "beloved brethren" by the same man who was, in the previous chapter, discussing their unrighteousness and filthiness. We have in this declaration Jacob's personal opinion. In the previous chapter he was using common prejudices to highlight his point. Here we have his real feelings for them. Jacob could not help but retain some care and concern for them. Jacob more than most who would now be alive in land of Nephi would feel a very real kinship with the Lamanites, and remember a time when they were together as a family. It is those feelings he expresses here.
3 Now in this thing we do rejoice; and we labor diligently to engraven these words upon plates, hoping that our beloved brethren and our children will receive them with thankful hearts, and look upon them that they may learn with joy and not with sorrow, neither with contempt, concerning their first parents.
The elements of the posterity and the Lamanites are given in reverse order and the theme of joy appears as the pivotal meaning, but there is a repeated element concerning the fathers of the posterity that is directly parallel rather than inversely parallel. It is possible that this is an artifact of translation, but it is equally likely that is simply is not a crafted chiasm, and uses the reversal of elements simply because they lend some interest to an otherwise directly parallel set. The directly paralleled sets typically have a reinforcing function, and that is also lacking in this set of lines. As lines that appear to be part of the aside, it is easy to see these lines as the result of a direct entry onto the plates rather than a constructed sermon. We would expect more formal structures in more planned setting. These parallels and reversals suggest that Jacob was very comfortable with this type of structural presentation of ideas, with the general structures appearing even when the formal literary structure does not.
4 For, for this intent have we written these things, that they may know that we knew of Christ, and we had a hope of his glory many hundred years before his coming; and not only we ourselves had a hope of his glory, but also all the holy prophets which were before us.
We might also note that Jacob indicates that "we write these things..." At this point, he can only be speaking of Nephi. While we might impute this explanation forward in time, it is probable that this is a testimony that Jacob gives for himself, and in behalf of his brother Nephi, a man who may also be rightfully included among the prophets Jacob invokes.
5 Behold, they believed in Christ and worshiped the Father in his name, and also we worship the Father in his name. And for this intent we keep the law of Moses, it pointing our souls to him; and for this cause it is sanctified unto us for righteousness, even as it was accounted unto Abraham in the wilderness to be obedient unto the commands of God in offering up his son Isaac, which is a similitude of God and his Only Begotten Son.
The first sentence of this verse contains a curious repetition: "...worshiped the Father in his name, and also we worship the Father in his name." This duplication obviously follows one after the other, and contains the same functional elements. The sole difference is the tense of the verb. It appears that this shift is intentional, and that the repetition is purposefully used to emphasize the shift in the verb tense. Thus the also becomes a signal that new information is to be given. Because the new information lies only n the shift in tense, we must suppose that either Jacob is really quite forgetful and simply repeats himself, or that this is an intentional shift in the thrust of the message. All we have seen from Jacob suggests that this is intentional. We can therefore add some emphasis to help us understand the repeated phrase: "Behold, they believed in Christ and worshiped the Father in his name, and also we worship the Father in his name." The shift in tense makes the declaration of their beliefs more current and emphatic. Jacob next declares that they are keeping the law of Moses as a discipline to point them to Christ. This is a very similar statement to Paul: "Gal. 3:24 Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith." It is very interesting that Jacob equates their living the law of Moses to Abraham's test in the sacrifice of Isaac. In that story, we certainly have an example of a faithful man obeying a law, but the undercurrents of the Abrahamic sacrifice give a very interesting light on Jacob's understanding of the law of Moses. Would Jacob had thought the law of Moses as hard a command to live as Abraham did the command to sacrifice his son? It is most likely that Jacob uses the Abraham story because it points to a story of ultimate salvation, of a purpose to the command that was not precisely what it appeared, but rather transcended the command itself into teaching a larger truth. It is certainly this aspect of the law o Moses to which Jacob refers. It leads to a greater understanding that is much more than the specifics of the law itself.
6 Wherefore, we search the prophets, and we have many revelations and the spirit of prophecy; and having all these witnesses we obtain a hope, and our faith becometh unshaken, insomuch that we truly can command in the name of Jesus and the very trees obey us, or the mountains, or the waves of the sea.
Literary: Jacob earlier noted that all of the prophets had testified to the mission of the Savior. Here is uses that fact as the foundation for the reason he and Nephi searched the scriptures. After their searches, Nephi and Jacob also have their own revelation as witnesses. All of their spiritual understanding led them to their firm faith, a faith so powerful that it could command even nature.
7 Nevertheless, the Lord God showeth us our weakness that we may know that it is by his grace, and his great condescensions unto the children of men, that we have power to do these things.
8 Behold, great and marvelous are the works of the Lord. How unsearchable are the depths of the mysteries of him; and it is impossible that man should find out all his ways. And no man knoweth of his ways save it be revealed unto him; wherefore, brethren, despise not the revelations of God.
Having established a God of works with a relationship to man, Jacob notes that God is yet separate from us in such a way that we cannot comprehend all of the purposes of God. Thus while we may see that some of his works are wonderful, we yet find both God and many of his works to be mysterious and hidden from comprehension. In this Jacob echoes Isaiah: "Isa. 55:8-9 For my thoughts are not your thoughts, neither are your ways my ways, saith the LORD. 9 For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts." Jacob has now set up a neat logical and philosophical problem. He has declared a God that is interested in us and does works that are directed towards us, yet is utterly incomprehensible to us. How shall we please a God we cannot understand? How might man properly interact with a God who is unfathomable? Jacob tells us that there is no way save revelation from God to the prophets. However, there are prophets, and therefore it behooves us to search them. We ignore those prophets only to our peril, for without the we are unable to understand how to relate to this God who can and doe, work marvels that are directed to us, but which often require special understanding to comprehend.
9 For behold, by the power of his word man came upon the face of the earth, which earth was created by the power of his word. Wherefore, if God being able to speak and the world was, and to speak and man was created, O then, why not able to command the earth, or the workmanship of his hands upon the face of it, according to his will and pleasure?
From the standpoint of examining the specifics of Jacob's text, we may note that he indicates that God creates through his word. Because this term becomes a special concept in John, and Jesus as the word is seen in a creative capacity, we are justified in asking if there is any connection here. We may be justified in asking, but the response is that there is no likely conation. It is part of Jacob's argument that God is able to act through is own volition, and the creation by "word" in the first clause is directly paralleled by the creation of man where God need only "speak." Jacob's emphasis is on the near triviality of effort this mighty God requires to work great wonders. It is that concept rather than John' Greek - influenced philosophical image.
10 Wherefore, brethren, seek not to counsel the Lord, but to take counsel from his hand. For behold, ye yourselves know that he counseleth in wisdom, and in justice, and in great mercy, over all his works.
11 Wherefore, beloved brethren, be reconciled unto him through the atonement of Christ, his Only Begotten Son, and ye may obtain a resurrection, according to the power of the resurrection which is in Christ, and be presented as the first-fruits of Christ unto God, having faith, and obtained a good hope of glory in him before he manifesteth himself in the flesh.
Literary: The language Jacob employs is very similar to Paul: "Rom. 5:2 By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God." While Jacob's meaning is certainly the same, the similarity in the wording is no doubt influenced by the KJV passage in Romans. That is not to say that Joseph Smith copied the phrase, but rather that the familiarity of the terms came from Joseph's understanding of Paul.
12 And now, beloved, marvel not that I tell you these things; for why not speak of the atonement of Christ, and attain to a perfect knowledge of him, as to attain to the knowledge of a resurrection and the world to come?
13 Behold, my brethren, he that prophesieth, let him prophesy to the understanding of men; for the Spirit speaketh the truth and lieth not. Wherefore, it speaketh of things as they really are, and of things as they really will be; wherefore, these things are manifested unto us plainly, for the salvation of our souls. But behold, we are not witnesses alone in these things; for God also spake them unto prophets of old.
Jacob places himself in that context as a prophet testifying of this future, but he notes that he is joined by other witnesses - the prophets of old. In so stating, Jacob is invoking the Old Testament law of witnesses, requiring at least two, and preferably more, to testify. His word is that there are such witnesses, and those abundantly in number and faith have testified to the mission of this Messiah. The essentiality of the witness of the prophets is echoed in the epistle of Barnabas, which some early churches believed to be the authentic writings of Paul's traveling companion. In that epistle, Barnabas writes: "For the Lord hath both declared unto us, by the prophets those things that are past; and opened to us the beginnings of those that are to come. (Barnabas 1:8. In: The Lost Books of the Bible and the Forgotten Books of Eden. World Publishing Company, 1973, p. 145). Both Barnabas and Jacob recognize the inspiration of the ancient prophets, and the additional information given to the current generation of prophets.
14 But behold, the Jews were a stiffnecked people; and they despised the words of plainness, and killed the prophets, and sought for things that they could not understand. Wherefore, because of their blindness, which blindness came by looking beyond the mark, they must needs fall; for God hath taken away his plainness from them, and delivered unto them many things which they cannot understand, because they desired it. And because they desired it God hath done it, that they may stumble.
15 And now I, Jacob, am led on by the Spirit unto prophesying; for I perceive by the workings of the Spirit which is in me, that by the stumbling of the Jews they will reject the stone upon which they might build and have safe foundation.
16 But behold, according to the scriptures, this stone shall become the great, and the last, and the only sure foundation, upon which the Jews can build.
17 And now, my beloved, how is it possible that these, after having rejected the sure foundation, can ever build upon it, that it may become the head of their corner? Jacob 4:18 18 Behold, my beloved brethren, I will unfold this mystery unto you; if I do not, by any means, get shaken from my firmness in the Spirit, and stumble because of my over anxiety for you.
Redaction: Jacob is not beginning a new section of his writings, one that will explain what he places as a rhetorical question in verse 17. The question he will answer is how the Messiah can yet be the cornerstone of the house of Israel if they will reject him. Rather than a simple explanation, Jacob delves into scripture. What follows as explanation is the allegory of the olive tree. |
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| by Brant Gardner. Copyright 1999 |
Jacob
4:1
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