So it turns out that 4 years ago I wrote an amalgamated post for 2 Nephi 10 & 11. But both are pretty substantive chapters though, worthy of their own posts. So let it be written, so let it be done.
This is the conclusion of Jacob’s sermon, although notably after everyone adjourned for the night at the end of 2 Nephi 9, so this is following day. This is a rather crucial fact because in the intervening time period Jacob has had another angelic visitation, who at the very least disclosed that the Messiah’s name shall be “Christ” (v. 3). Which is interesting, because while Christ is now thought of as a name, that’s not it’s origin: it’s the Greek term for “anointed”, as Messiah is in Hebrew. It is in effect a title, but then so are all the names of deity to one degree or another (something that may trip up modern Western readers, who may get confused when name-titles like “God”, “Lord”, “Father” and even the likes of “Jehovah” get applied in scripture at various times to both Heavenly Father and to Christ). We tend to think of names as individualised labels, but the names of deity express an attribute of Him, and since the Father and Son share in that perfect almost all such name-titles that can be applied to one can, in another context, be with perfect justice applied to another. Names have power.
This last portion of the sermon sees Jacob revisit the topic of the scattering and then the regathering of Israel, and Gentile involvement in that. Four years ago, when reading this, I also wrote the following:
For behold, the promises which we have obtained are promises unto us according to the flesh; wherefore, as it has been shown unto me that many of our children shall perish in the flesh because of unbelief, nevertheless, God will be merciful unto many; and our children shall be restored, that they may come to that which will give them the true knowledge of their Redeemer.
For I will fulfil my promises which I have made unto the children of men, that I will do unto them while they are in the flesh—
Jacob is obviously talking here of a rather specific set of promises (namely about the restoration of Israel in “the lands of their inheritance”), but I was impressed by these verses as I read them. While many of the promises we have been given apply to the eternities, God can and sometimes does give us promises that apply to this life. It is perhaps heartening to read – with those promises in mind – that God will fulfil such promises while we “are in the flesh”, even if we must be patient for the time being.
Back to 2020: There’s a particular line in verse 3 that’s been on my mind, because – were it not for all else the Book of Mormon says (such as its denunciations of Gentile mistreatment of Jews in 2 Nephi 29 and elsewhere) – it would sound pretty antisemitic. From verse 3 (my emphasis):
Wherefore, as I said unto you, it must needs be expedient that Christ—for in the last night the angel spake unto me that this should be his name—should come among the Jews, among those who are the more wicked part of the world; and they shall crucify him—for thus it behooveth our God, and there is none other nation on earth that would crucify their God.
It should probably be first be pointed out that such terms being applied to those involved in crucifying Christ does not imply anything for their descendants (as much antisemitism in historical Christianity has held). Righteousness and wickedness are not genetic. Secondly, it also quite obviously does not apply to many Jewish individuals who lived at the time of Christ. Does it apply to the apostles? To the likes of Mary Magdalene? Even to the likes of Nicodemus and Joseph of Arimathea. I cannot believe that! I don’t think such terms even apply to the likes of the young rich man. I certainly don’t think that many of the early saints (many of whom were Jews), who endured much persecution for the gospel’s sake, could possibly count as “among those who are the more wicked part of the world” (and indeed the wording of clause suggests a subset).
But there’s that line about “and there is none other nation on earth that would crucify their God”, which I think may be misunderstood at times. Does this mean that no one else would crucify Christ? I don’t believe that’s the case. After all, the actual act was carried out by Roman centurions anyway. Would the likes of the Assyrians, Aztecs or Nazis restrain themselves at the height of their wickedness? I doubt it.
However, I think much of the significance of this statement comes from “their” God. The Roman Centurions actually performed the task, but unlike those members of the Sanhedrin and others who plotted Christ’s death, they didn’t proclaim their loyalty to the God of Israel while trying to kill him. I believe verse 4 indicates along these lines too:
For should the mightybe wrought among other nations they would repent, and know that he be their God.
I also find this line interesting:
But great are the promises of the Lord unto them who are upon theof the sea; wherefore as it says isles, there must needs be more than this, and they are inhabited also by our brethren.
(2 Nephi 10:21)
While Jacob – and the other Book of Mormon prophets – speak most prominently about prophecies concerning the New World, and sometimes about the original land of Israel, they often point to wider fulfilment. Isaiah in particular seems applicable to multiple fulfilment of prophecy. Similarly, the allegory of the Olive Tree of Zenos – quoted by Jacob in Jacob 5 – speaks of other branches of Israel elsewhere, who were also scattered but also subject to the same promises of restoration. Jacob points out the same here: many of the prophecies he and Nephi have been referring to (including Zenos in 1 Nephi 19:16 and Isaiah in 1 Nephi 21:8//Isaiah 49:8) use the phrase “isles of the sea”, plural. As Jacob points out, that indicates many such prophecies apply not just to the New World, but to other isles also. Dare I suggest some candidates?
This chapter isn’t just focused on this overall picture of the restoration of Israel, and Jacob recaps topics of individual salvation he’s spoken about in 2 Nephi 9 and which his father taught him in 2 Nephi 2. It’s worth pointing that out, and thinking about it: God works on both a grand scale, concerning whole peoples, and on an individual, personal scale. No matter is too small for him to be concerned about, and indeed the grand scale stuff is there to serve the needs of his plan as it concerns saving individuals: the ultimate aims of the war between good and evil, after all, concern the fate of each individual soul.
Thus Jacob ends his sermon with the following statements, which recall in so many ways Lehi’s teachings to Jacob in 2 Nephi 2, on agency, grace and the great choice we all face:
Therefore, cheer up your hearts, and remember that ye are free to act for yourselves—to choose the way of everlasting death or the way of eternal life.
Wherefore, my beloved brethren, reconcile yourselves to the will of God, and not to the will of the devil and the flesh; and remember, after ye are reconciled unto God, that it is only in and through the grace of God that ye are saved.
(2 Nephi 10:23-24)