Book of Mormon Notes– How deep can you dig?

2009, October 2

“Book of Mormon: A Critique of Kevin Christensen’s Proposal that Sherem Was a Mulekite” by grego

“Book of Mormon: A Critique of Kevin Christensen’s Proposal that Sherem Was a Mulekite”
grego
(c) 2009

In addition to the many arguments of Sherem being an outsider or a foreigner, Kevin Christensen has proposed that Sherem was a Mulekite trader (keep in mind, with regards to spelling and grammar, that this was typed quickly on a discussion board):

-=-=
“I’ve made the case in FR16:2, “The Deuteronomist De-christianizing of the Old Testament” that Sherem was a Mulekite trader. For me, such an identification resolves both the clear indicators of outsider status, and explains the specific conflicts that he has with Jacob. Jacob’s teachings are consistent with Margaret Barker’s description of 1st Temple teachings, and Sherem argues like a Deuteronomist reformer. That is, he preaches the Law of Moses, but denies Christ and dismisses revelations. Deuteronomy, as we have it, has no Day of Atonement in the sacred calendar, and expressly denies the need for vision and revelation. As one of Mulek’s party, still first generation, but perhaps a second generation with respect to Josiah’s reform, his conflicts with Jacob mirror those of a known historical context for Jerusalem in the 600 BCE period. He charges against Jacob are of “blasphemy,” as John Welch points out. I think that Brant is precisely correct in seeing Sherem as ‘hired gun” brought in to discredit Jacob because of Jacob’s resistance to trade. Brant [Gardner] has pointed out that the all of the social evils that Jacob preaches against in this book pre-suppose trade. (See his “A Social History of the Early Nephites”, for example.)

My presumption is that Mulek’s party had insinuated themselves as elites among another group of people. Brant [Gardner] has observed that: “The location of Zarahemla in the Grijalva River valley not only fits the geography and topography, but it links the major linguistic groups. The Nephites entered a Mayan-speaking area. The Mulekites entered a Mixe-Zoque speaking area. The movement of the Mulekites/Zarahemlaites up the Grijalva valley parallels the known movement of Zoque (a daughter language of Mixe-Zoque) up that valley. This explains why the Nephites and the Zarahemlaites spoke different languages when there was insufficient time for an unintelligible divergence from Hebrew to have occurred. (In only four hundred years some vocabulary would change, but the languages would still have been mutually intelligible.)

We are told that the Mulekites did not have written records, and the loss of someone like Sherem be a key factor in the loss in oral knowledge. The reuninion in Zarahemla comes after over 400 years of social disruption for the descendants of both groups. Both have migrated to escape conflicts. Both apparent had their own “dark ages”, as is apparent from the abbreviated records between Enos and Benjamin. Much had been forgotten.

It seems to me that Sherem story pulls together all of the themes of the Book of Jacob. Brant has shown in “The Social History of the Early Nephites” that the conflicts that Jacob preaches against presuppose trade, and the kinds of things that are going in presuppose that the Nephites had mixed with locals from the beginning. The Allegory of the Olive grove is about grafting and planting, the mixing of different peoples, and the alternate strengthening and corruption that goes with the process. In chapter 4, Jacob, starts talking about the Jews at Jerusalem who became “blind” and “looked beyond the mark.” Jacob had never been to Jerusalem, having been born just before the voyage from Bountiful. What does Jacob bring up that topic at all? It turns out that Sherem represents exactly the Deuteronomist group had removed the annointed high priest, and the visionary and atoning functions from the Temple during Lehi’s life time. Sherem as a Mulekite trader with Deuteronomist ideology explains Jacob’s need to comment on the specific nature of the blindness in Jerusalem. It explains Jacob’s themes in chapter 4, emphasizing exactly the themes of vision, wisdom, knowledge of the future, knowledge of the Christ as the Son of the Eternal father that the Deuteronomists had suppressed in Lehi’s day.”
-=-=

grego writes:

This proposition is more interesting, and works well, but for two major points: if this were true, then all the hoopla about Mosiah discovering the Mulekites doesn’t make much sense.

Also, there is too much at stake between the Lamanites and Nephites with regards to whether Jerusalem was destroyed or not. I’ll explain.

The state that Jerusalem was in and the prophecy of its coming destruction was a major point of contention for the two Lehite camps with Lehi and Nephi leading one side, and Laman and Lemuel leading the other. Pretty much from the beginning on, the Lehi-Nephite/ Lamanite split was already decided by who wanted to remain in Jerusalem versus who wanted to leave. Laman et. al. believed that the people in Jerusalem were righteous; they wanted to stay there; and that their leaving Jerusalem was basically a curse. Nephi et. al. believed that the people in Jerusalem were wicked and were going to be destroyed, and thus they were led away and saved by God.

I have listed many scriptures (at the end of this article) that show this; it is supported by the Book of Mormon numerous times.

I’ll note just a few things:
–the destruction of Jerusalem was prophesied to have already happened by Lehi, Nephi, and Jacob; however, there was no “evidence” or “proof”.
–the beliefs of Nephi and Laman—with a big part being their way of regarding Jerusalem—became the basis of traditions for the entire peoples down on through their history, and is a major point of contention between the Nephites and Lamanites.
–the destruction of Jerusalem in fulfillment of prophecy is “proof” that the Lord is God, God saves, and Lehi and Nephi were correct and prophets, and that Laman and Lemuel were incorrect.

Before the discovery of the Mulekites, there was no evidence that Jerusalem had been destroyed as prophesied; how could the Nephites or Lamanites have known otherwise, being so far away?

The discovery of the Mulekites was such a big event because finally there was evidence, if not proof to the Nephites, that Jerusalem *had* been destroyed—showing the fulfilling of the word of God and the prophecy to Lehi.

If Sherem had been a Mulekite, I believe there’s no way that Lamanites or Nephite dissidents would have used Sherem as an outside “hired gun”; this would have been a case of shooting themselves in the foot (actually somewhere vital would be more appropriate).

It would prove to everyone that Lehi, and Nephi, and his little brother Jacob—whom Nephi had taught and ordained—were correct about Jerusalem and its wickedness and destruction, which meant that God *was* leading *Lehi* and the *Nephites*, which means that all that talk about Jesus Christ, the Messiah, etc. was correct—which is exactly the argument that Sherem was trying to disprove.

It was akin to admitting that Sherem/ the Lamanites/ Nephite dissidents were all knowingly apostate.

For these same reasons, I find it hard to believe that if Sherem had been a Mulekite, Jacob wouldn’t have written it and linked it to the destruction of Jerusalem. Or even brought it up at the very beginning of the discussion.

I also disagree with parts of Brant Gardner’s quotes and methodology about the Mulekites, though I understand the possibilities; I also disagree with his trade argument.

Kevin Christensen’s Deuteronomist argument is still very valid, even if Sherem wasn’t a Mulekite. He could have been a Deuteronomist and a child/ grandchild of someone in the group (servant, desert dweller picked up on the way, etc.) who stayed with Laman and Lemuel, or a Nephite dissident.

It’s possible that Laman and Lemuel seem to have understood the Deuteronomist argument, and followed it somewhat.

If Sherem knew Zoram–especially if he were Zoram’s relative (son, grandson, son-in-law), he might have had a good understanding of the Deuteronomists. Suppose that Laban was meeting with the elders of the Jerusalem and drinking with them, and often related the content of the meetings to Zoram (as Zoram’s persistent asking of Nephi–masquerading as Laban–suggests to me; see 1 Nephi 4:22, 27). Were the Deuteronomists in charge of the “church” and military at that time (1 Nephi 4:36, 17:44, etc.)? At least this might give more understanding to the charge that Laban “would not hearken unto the commandments of the Lord” (1 Nephi 4:11), of which we don’t have a record of his clearly not doing.

And this “Deuteronmy-thing” would likely also have to do with Nephi detesting much of the ways of the Jews (2 Nephi 25:2).

-=-=
Scriptures regarding Jerusalem:

1 Nephi 1:13 And [Lehi] read, saying: Wo, wo, unto Jerusalem, for I have seen thine abominations! Yea, and many things did my father read concerning Jerusalem–that it should be destroyed, and the inhabitants thereof; many should perish by the sword, and many should be carried away captive into Babylon.

1 Nephi 1:18 Therefore, I would that ye should know, that after the Lord had shown so many marvelous things unto my father, Lehi, yea, concerning the destruction of Jerusalem, behold he went forth among the people, and began to prophesy and to declare unto them concerning the things which he had both seen and heard.
1 Nephi 1:19 And it came to pass that the Jews did mock him because of the things which he testified of them; for he truly testified of their wickedness and their abominations; and he testified that the things which he saw and heard, and also the things which he read in the book, manifested plainly of the coming of a Messiah, and also the redemption of the world.
1 Nephi 1:20 And when the Jews heard these things they were angry with him; yea, even as with the prophets of old, whom they had cast out, and stoned, and slain; and they also sought his life, that they might take it away. But behold, I, Nephi, will show unto you that the tender mercies of the Lord are over all those whom he hath chosen, because of their faith, to make them mighty even unto the power of deliverance.
1 Nephi 2:1 For behold, it came to pass that the Lord spake unto my father, yea, even in a dream, and said unto him: Blessed art thou Lehi, because of the things which thou hast done; and because thou hast been faithful and declared unto this people the things which I commanded thee, behold, they seek to take away thy life.
1 Nephi 2:2 And it came to pass that the Lord commanded my father, even in a dream, that he should take his family and depart into the wilderness.

1 Nephi 2:11 Now this he spake because of the stiffneckedness of Laman and Lemuel; for behold they did murmur in many things against their father, because he was a visionary man, and had led them out of the land of Jerusalem, to leave the land of their inheritance, and their gold, and their silver, and their precious things, to perish in the wilderness. And this they said he had done because of the foolish imaginations of his heart.
1 Nephi 2:13 Neither did they believe that Jerusalem, that great city, could be destroyed according to the words of the prophets. And they were like unto the Jews who were at Jerusalem, who sought to take away the life of my father.

1 Nephi 7:6 And it came to pass that as we journeyed in the wilderness, behold Laman and Lemuel, and two of the daughters of Ishmael, and the two sons of Ishmael and their families, did rebel against us; yea, against me, Nephi, and Sam, and their father, Ishmael, and his wife, and his three other daughters.
1 Nephi 7:7 And it came to pass in the which rebellion, they were desirous to return unto the land of Jerusalem.

1 Nephi 7:13 And if it so be that we are faithful to him, we shall obtain the land of promise; and ye shall know at some future period that the word of the Lord shall be fulfilled concerning the destruction of Jerusalem; for all things which the Lord hath spoken concerning the destruction of Jerusalem must be fulfilled.
1 Nephi 7:14 For behold, the Spirit of the Lord ceaseth soon to strive with them; for behold, they have rejected the prophets, and Jeremiah have they cast into prison. And they have sought to take away the life of my father, insomuch that they have driven him out of the land.
1 Nephi 7:15 Now behold, I say unto you that if ye will return unto Jerusalem ye shall also perish with them. And now, if ye have choice, go up to the land, and remember the words which I speak unto you, that if ye go ye will also perish; for thus the Spirit of the Lord constraineth me that I should speak.
1 Nephi 7:16 And it came to pass that when I, Nephi, had spoken these words unto my brethren, they were angry with me. And it came to pass that they did lay their hands upon me, for behold, they were exceedingly wroth, and they did bind me with cords, for they sought to take away my life, that they might leave me in the wilderness to be devoured by wild beasts.

1 Nephi 10:2 For behold, it came to pass after my father had made an end of speaking the words of his dream, and also of exhorting them to all diligence, he spake unto them concerning the Jews–
1 Nephi 10:3 That after they should be destroyed, even that great city Jerusalem, and many be carried away captive into Babylon, according to the own due time of the Lord, they should return again, yea, even be brought back out of captivity; and after they should be brought back out of captivity they should possess again the land of their inheritance.

1 Nephi 16:35 And it came to pass that the daughters of Ishmael did mourn exceedingly, because of the loss of their father, and because of their afflictions in the wilderness; and they did murmur against my father, because he had brought them out of the land of Jerusalem, saying: Our father is dead; yea, and we have wandered much in the wilderness, and we have suffered much affliction, hunger, thirst, and fatigue; and after all these sufferings we must perish in the wilderness with hunger.
1 Nephi 16:36 And thus they did murmur against my father, and also against me; and they were desirous to return again to Jerusalem.
1 Nephi 16:37 And Laman said unto Lemuel and also unto the sons of Ishmael: Behold, let us slay our father, and also our brother Nephi, who has taken it upon him to be our ruler and our teacher, who are his elder brethren.
1 Nephi 16:38 Now, he says that the Lord has talked with him, and also that angels have ministered unto him. But behold, we know that he lies unto us; and he tells us these things, and he worketh many things by his cunning arts, that he may deceive our eyes, thinking, perhaps, that he may lead us away into some strange wilderness; and after he has led us away, he has thought to make himself a king and a ruler over us, that he may do with us according to his will and pleasure. And after this manner did my brother Laman stir up their hearts to anger.

1 Nephi 17:14 Yea, and the Lord said also that: After ye have arrived in the promised land, ye shall know that I, the Lord, am God; and that I, the Lord, did deliver you from destruction; yea, that I did bring you out of the land of Jerusalem.

1 Nephi 17:20 And thou art like unto our father, led away by the foolish imaginations of his heart; yea, he hath led us out of the land of Jerusalem, and we have wandered in the wilderness for these many years; and our women have toiled, being big with child; and they have borne children in the wilderness and suffered all things, save it were death; and it would have been better that they had died before they came out of Jerusalem than to have suffered these afflictions.
1 Nephi 17:21 Behold, these many years we have suffered in the wilderness, which time we might have enjoyed our possessions and the land of our inheritance; yea, and we might have been happy.
1 Nephi 17:22 And we know that the people who were in the land of Jerusalem were a righteous people; for they kept the statutes and judgments of the Lord, and all his commandments, according to the law of Moses; wherefore, we know that they are a righteous people; and our father hath judged them, and hath led us away because we would hearken unto his words; yea, and our brother is like unto him. And after this manner of language did my brethren murmur and complain against us.
1 Nephi 17:43 And now, after all these things, the time has come that they have become wicked, yea, nearly unto ripeness; and I know not but they are at this day about to be destroyed; for I know that the day must surely come that they must be destroyed, save a few only, who shall be led away into captivity.
1 Nephi 17:44 Wherefore, the Lord commanded my father that he should depart into the wilderness; and the Jews also sought to take away his life; yea, and ye also have sought to take away his life; wherefore, ye are murderers in your hearts and ye are like unto them.

1 Nephi 19:20 For behold, I have workings in the spirit, which doth weary me even that all my joints are weak, for those who are at Jerusalem; for had not the Lord been merciful, to show unto me concerning them, even as he had prophets of old, I should have perished also.

2 Nephi 1:1 AND now it came to pass that after I, Nephi, had made an end of teaching my brethren, our father, Lehi, also spake many things unto them, and rehearsed unto them, how great things the Lord had done for them in bringing them out of the land of Jerusalem.
2 Nephi 1:2 And he spake unto them concerning their rebellions upon the waters, and the mercies of God in sparing their lives, that they were not swallowed up in the sea.
2 Nephi 1:3 And he also spake unto them concerning the land of promise, which they had obtained–how merciful the Lord had been in warning us that we should flee out of the land of Jerusalem.
2 Nephi 1:4 For, behold, said he, I have seen a vision, in which I know that Jerusalem is destroyed; and had we remained in Jerusalem we should also have perished.
2 Nephi 1:5 But, said he, notwithstanding our afflictions, we have obtained a land of promise, a land which is choice above all other lands; a land which the Lord God hath covenanted with me should be a land for the inheritance of my seed. Yea, the Lord hath covenanted this land unto me, and to my children forever, and also all those who should be led out of other countries by the hand of the Lord.
2 Nephi 1:9 Wherefore, I, Lehi, have obtained a promise, that inasmuch as those whom the Lord God shall bring out of the land of Jerusalem shall keep his commandments, they shall prosper upon the face of this land; and they shall be kept from all other nations, that they may possess this land unto themselves. And if it so be that they shall keep his commandments they shall be blessed upon the face of this land, and there shall be none to molest them, nor to take away the land of their inheritance; and they shall dwell safely forever.

2 Nephi 1:24 Rebel no more against your brother, whose views have been glorious, and who hath kept the commandments from the time that we left Jerusalem; and who hath been an instrument in the hands of God, in bringing us forth into the land of promise; for were it not for him, we must have perished with hunger in the wilderness; nevertheless, ye sought to take away his life; yea, and he hath suffered much sorrow because of you.

2 Nephi 6:8 And now I, Jacob, would speak somewhat concerning these words. For behold, the Lord has shown me that those who were at Jerusalem, from whence we came, have been slain and carried away captive.

2 Nephi 25:5 Yea, and my soul delighteth in the words of Isaiah, for I came out from Jerusalem, and mine eyes hath beheld the things of the Jews, and I know that the Jews do understand the things of the prophets, and there is none other people that understand the things which were spoken unto the Jews like unto them, save it be that they are taught after the manner of the things of the Jews.
2 Nephi 25:6 But behold, I, Nephi, have not taught my children after the manner of the Jews; but behold, I, of myself, have dwelt at Jerusalem, wherefore I know concerning the regions round about; and I have made mention unto my children concerning the judgments of God, which hath come to pass among the Jews, unto my children, according to all that which Isaiah hath spoken, and I do not write them.
2 Nephi 25:10 Wherefore, it hath been told them concerning the destruction which should come upon them, immediately after my father left Jerusalem; nevertheless, they hardened their hearts; and according to my prophecy they have been destroyed, save it be those which are carried away captive into Babylon.

Jacob 2:25 Wherefore, thus saith the Lord, I have led this people forth out of the land of Jerusalem, by the power of mine arm, that I might raise up unto me a righteous branch from the fruit of the loins of Joseph.
Jacob 2:31 For behold, I, the Lord, have seen the sorrow, and heard the mourning of the daughters of my people in the land of Jerusalem, yea, and in all the lands of my people, because of the wickedness and abominations of their husbands.
Jacob 2:32 And I will not suffer, saith the Lord of Hosts, that the cries of the fair daughters of this people, which I have led out of the land of Jerusalem, shall come up unto me against the men of my people, saith the Lord of Hosts.

Omni 1:15 Behold, it came to pass that Mosiah discovered that the people of Zarahemla came out from Jerusalem at the time that Zedekiah, king of Judah, was carried away captive into Babylon.

Mosiah 2:4 And also that they might give thanks to the Lord their God, who had brought them out of the land of Jerusalem, and who had delivered them out of the hands of their enemies, and had appointed just men to be their teachers, and also a just man to be their king, who had established peace in the land of Zarahemla, and who had taught them to keep the commandments of God, that they might rejoice and be filled with love towards God and all men.

Mosiah 7:20 And again, that same God has brought our fathers out of the land of Jerusalem, and has kept and preserved his people even until now; and behold, it is because of our iniquities and abominations that he has brought us into bondage.

Mosiah 10:12 They were a wild, and ferocious, and a blood-thirsty people, believing in the tradition of their fathers, which is this—Believing that they were driven out of the land of Jerusalem because of the iniquities of their fathers, and that they were wronged in the wilderness by their brethren, and they were also wronged while crossing the sea;
Mosiah 10:13 And again, that they were wronged while in the land of their first inheritance, after they had crossed the sea, and all this because that Nephi was more faithful in keeping the commandments of the Lord—therefore he was favored of the Lord, for the Lord heard his prayers and answered them, and he took the lead of their journey in the wilderness.
Mosiah 10:14 And his brethren were wroth with him because they understood not the dealings of the Lord; they were also wroth with him upon the waters because they hardened their hearts against the Lord.
Mosiah 10:15 And again, they were wroth with him when they had arrived in the promised land, because they said that he had taken the ruling of the people out of their hands; and they sought to kill him.
Mosiah 10:16 And again, they were wroth with him because he departed into the wilderness as the Lord had commanded him, and took the records which were engraven on the plates of brass, for they said that he robbed them.
Mosiah 10:17 And thus they have taught their children that they should hate them, and that they should murder them, and that they should rob and plunder them, and do all they could to destroy them; therefore they have an eternal hatred towards the children of Nephi.

Alma 9:9 Do ye not remember that our father, Lehi, was brought out of Jerusalem by the hand of God? Do ye not remember that they were all led by him through the wilderness?
Alma 9:22 Yea, and after having been delivered of God out of the land of Jerusalem, by the hand of the Lord; having been saved from famine, and from sickness, and all manner of diseases of every kind; and they having waxed strong in battle, that they might not be destroyed; having been brought out of bondage time after time, and having been kept and preserved until now; and they have been prospered until they are rich in all manner of things–

Alma 18:36 Now when Ammon had said these words, he began at the creation of the world, and also the creation of Adam, and told him all the things concerning the fall of man, and rehearsed and laid before him the records and the holy scriptures of the people, which had been spoken by the prophets, even down to the time that their father, Lehi, left Jerusalem.
Alma 18:37 And he also rehearsed unto them (for it was unto the king and to his servants) all the journeyings of their fathers in the wilderness, and all their sufferings with hunger and thirst, and their travail, and so forth.
Alma 18:38 And he also rehearsed unto them concerning the rebellions of Laman and Lemuel, and the sons of Ishmael, yea, all their rebellions did he relate unto them; and he expounded unto them all the records and scriptures from the time that Lehi left Jerusalem down to the present time.

Alma 20:10 And he also said: Whither art thou going with this Nephite, who is one of the children of a liar?
Alma 20:13 And now when Lamoni had rehearsed unto him all these things, behold, to his astonishment, his father was angry with him, and said: Lamoni, thou art going to deliver these Nephites, who are sons of a liar. Behold, he robbed our fathers; and now his children are also come amongst us that they may, by their cunning and their lyings, deceive us, that they again may rob us of our property.

Alma 22:9 And the king said: Is God that Great Spirit that brought our fathers out of the land of Jerusalem?

Alma 23:3 And thus they might go forth and preach the word according to their desires, for the king had been converted unto the Lord, and all his household; therefore he sent his proclamation throughout the land unto his people, that the word of God might have no obstruction, but that it might go forth throughout all the land, that his people might be convinced concerning the wicked traditions of their fathers, and that they might be convinced that they were all brethren, and that they ought not to murder, nor to plunder, nor to steal, nor to commit adultery, nor to commit any manner of wickedness.

Alma 36:29 Yea, and he has also brought our fathers out of the land of Jerusalem; and he has also, by his everlasting power, delivered them out of bondage and captivity, from time to time even down to the present day; and I have always retained in remembrance their captivity; yea, and ye also ought to retain in remembrance, as I have done, their captivity.

Alma 54:23 I am Ammoron, and a descendant of Zoram, whom your fathers pressed and brought out of Jerusalem.

Helaman 8:20 And behold, also Zenock, and also Ezias, and also Isaiah, and Jeremiah, (Jeremiah being that same prophet who testified of the destruction of Jerusalem) and now we know that Jerusalem was destroyed according to the words of Jeremiah. O then why not the Son of God come, according to his prophecy?
Helaman 8:21 And now will you dispute that Jerusalem was destroyed? Will ye say that the sons of Zedekiah were not slain, all except it were Mulek? Yea, and do ye not behold that the seed of Zedekiah are with us, and they were driven out of the land of Jerusalem? But behold, this is not all–
Helaman 8:22 Our father Lehi was driven out of Jerusalem because he testified of these things. Nephi also testified of these things, and also almost all of our fathers, even down to this time; yea, they have testified of the coming of Christ, and have looked forward, and have rejoiced in his day which is to come.
Helaman 8:23 And behold, he is God, and he is with them, and he did manifest himself unto them, that they were redeemed by him; and they gave unto him glory, because of that which is to come.
Helaman 8:24 And now, seeing ye know these things and cannot deny them except ye shall lie, therefore in this ye have sinned, for ye have rejected all these things, notwithstanding so many evidences which ye have received; yea, even ye have received all things, both things in heaven, and all things which are in the earth, as a witness that they are true.

“Are There ‘Others’ in the Book of Mormon?: A Critique and Partial Rebuttal of the article “When Lehi’s Party Arrived in the Land[…] Did They Find Others There?” by John L. Sorenson and other similar “‘Others’ Were in the Book of Mormon Lands” articles by Brant Gardner; Matthew Roper; Michael Ash; etc.” Part 3: SHEREM

“Are There ‘Others’ in the Book of Mormon?: A Critique and Partial Rebuttal of the article “When Lehi’s Party Arrived in the Land[…] Did They Find Others There?” by John L. Sorenson and other similar “‘Others’ Were in the Book of Mormon Lands” articles by Brant Gardner; Matthew Roper; Michael Ash; etc.”
grego
(c) 2004-2009

Part 3: SHEREM

I’ll first put some pertinent scriptures here first, as this story of Sherem is often used as one of the strong arguments for “Others” in the land.
Jacob 7:1 And now it came to pass after some years had passed away, there came a man among the people of Nephi, whose name was Sherem.
Jacob 7:2 And it came to pass that he began to preach among the people, and to declare unto them that there should be no Christ. And he preached many things which were flattering unto the people; and this he did that he might overthrow the doctrine of Christ.
Jacob 7:3 And he labored diligently that he might lead away the hearts of the people, insomuch that he did lead away many hearts; and he knowing that I, Jacob, had faith in Christ who should come, he sought much opportunity that he might come unto me.
Jacob 7:4 And he was learned, that he had a perfect knowledge of the language of the people; wherefore, he could use much flattery, and much power of speech, according to the power of the devil.
Jacob 7:5 And he had hope to shake me from the faith, notwithstanding the many revelations and the many things which I had seen concerning these things; for I truly had seen angels, and they had ministered unto me. And also, I had heard the voice of the Lord speaking unto me in very word, from time to time; wherefore, I could not be shaken.
Jacob 7:6 And it came to pass that he came unto me, and on this wise did he speak unto me, saying: Brother Jacob, I have sought much opportunity that I might speak unto you; for I have heard and also know that thou goest about much, preaching that which ye call the gospel, or the doctrine of Christ.
Jacob 7:7 And ye have led away much of this people that they pervert the right way of God, and keep not the law of Moses which is the right way; and convert the law of Moses into the worship of a being which ye say shall come many hundred years hence. And now behold, I, Sherem, declare unto you that this is blasphemy; for no man knoweth of such things; for he cannot tell of things to come. And after this manner did Sherem contend against me.
Jacob 7:8 But behold, the Lord God poured in his Spirit into my soul, insomuch that I did confound him in all his words.
Jacob 7:10 And I said unto him: Believest thou the scriptures? And he said, Yea.
Jacob 7:11 And I said unto him: Then ye do not understand them; for they truly testify of Christ…
Jacob 7:13 And it came to pass that he said unto me: Show me a sign by this power of the Holy Ghost, in the which ye know so much.
Jacob 7:14 And I said unto him: What am I that I should tempt God to show unto thee a sign in the thing which thou knowest to be true?…
Also, the time reference given here is “[Between 544 and 421 B.C.]”. At the end of Enos, it is 420 B.C. (It is likely that this is much more towards the 544 end than the 421 end, as Jacob was born in the upper 590’s.)

John L. Sorenson:
The account of Sherem’s encounter with Jacob reiterates the question. “Some [ten more?] years had passed away,” and Jacob was now verging on “old” (cf. Jacob 7:1, 20-26). At that time “there came a man among the people of Nephi whose name was Sherem” (Jacob 7:1). Upon first meeting Jacob, he said, “Brother Jacob, I have sought much opportunity that I might speak unto you; for I have heard … that thou goest about much, preaching” (Jacob 7:6). Now, the population of adult males descended from the original group could not have exceeded fifty at that time. This would have been only enough to populate one modest-sized village. Thus Sherem’s is a strange statement. Jacob, as head priest and religious teacher, would routinely have been around the Nephite temple in the cultural center at least on all holy days (see Jacob 2:2). How then could Sherem never have seen him, and why would he have had to seek “much opportunity” to speak to him in such a tiny settlement? And where would Jacob have had to go on the preaching travels Sherem refers to, if only such a tiny group were involved. Moreover, from where was it that Sherem “came … among the people of Nephi” (Jacob 7:1)? The text and context of this incident would make little sense if the Nephite population had resulted only from natural demographic increase.

Brant Gardner:
With the clear enmity between lineal Nephites and Lamanites at this early period, it is unlikely that Sherem was a Lamanite born after the separation of the two colonies, yet that would be the only other possibility if we do not factor “others” into the equation.

****Actually, there are many other possibilities other than “others”.
Once more, it goes back to the question of initial population size, which I have treated. That there answers all that needs to be answered.
*It’s also possible, that with probably thousands of people in the Nephite population (as shown above) at this time, Sherem came from a village other than the one Jacob was in. Not hard to imagine. How many people do you know in the next village, especially if you didn’t have TV’s, newspapers, or telephones? How many people do you know on the next street over?
Let’s look at a few more, though:
*Or, Sherem, being a wise man, especially having seen evidence, knew that the Lamanites could only overcome the Nephites through the Nephites’ wickedness, and therefore had come over peacefully from the Lamanites to corrupt the Nephites, which would allow the Lamanites to overcome them, according to the blessings and the curses.
*Or, perhaps desiring to rise up and be the leader of the Nephites, without the Lamanites, he left the Lamanites to corrupt the Nephites, then wanted to politically overcome them later.
*Or, Sherem could have been from a group that split away from the Nephites earlier. Looking at the record, maybe even 50 years could have passed away since then. Somewhere in that time it would not have been improbable for a small group, especially if it were just a couple or family or two, to splinter away. There’s plenty of that happening in the Book of Mormon all the time. To those who say it would have been mentioned, remember the Amalekites–major players later on, yet not even their splintering off is mentioned.
*In Alma 47:35, we read: “And it came to pass that Amalickiah sought the favor of the queen, and took her unto him to wife; and thus by his fraud, and by the assistance of his cunning servants, he obtained the kingdom; yea, he was acknowledged king throughout all the land, among all the people of the Lamanites, who were composed of the Lamanites and the Lemuelites and the Ishmaelites, and all the dissenters of the Nephites, from the reign of Nephi down to the present time.”
*Sherem could have been a Lamanite. The Lamanites would still have spoken the same language. Clear enmity, yet the Nephites had a clear desire to preach to the Lamanites.
*Kevin Christensen proposed that Sherem was a Mulekite trader (keep in mind with regards to spelling and grammar that this was typed quickly on a discussion board):

-=-=-=
Brant Gardner, from posts:
However, the answer cannot be that he came from inside the Nephites because they were surprised that he spoke the language.

**** I’m sorry, I’m missing that part in my Book of Mormon about “they were surprised that he spoke the language”–which verse is that? Or, is that Brant Gardner’s personal interpretation of what Jacob REALLY meant?

-=-=-=
Brant Gardner, from post:
It is just as good a guess that he was a believer in the Mosaic scriptures because of contact with Lamanites – and more likely since both for language and ignorance of where to find Jacob he is painted as an outsider.

**** Can anyone find any evidence that Laman and Lemuel believed in and lived the Law of Moses? Did the Lamanites, then, really believe in it? Did they have any scriptures about it, or did Nephi have them? How then was Sherem “a believer in the Mosaic scriptures because of contact with Lamanites”?
And it’s clear that Sherem was not a believer in the Law of Moses:
Jacob 7:14 And I said unto him: What am I that I should tempt God to show unto thee a sign in the thing which THOU KNOWEST TO BE TRUE?…

He had “ignorance of where to find Jacob”? Where is that in the Book of Mormon text? Once more, an unsupported personal interpretation of sacred text…

-=-=-=
Brant Gardner, from post:
…the real question would be why Jacob would ever say that he had a “perfect knowledge of the language of the people” unless it were somehow unusual. I doubt anyone has every said of you, “why, you speak En[gli]sh so well.” The only time we point out such things is when they run contrary to expectations.

****If I were President Bush, I might take that as a compliment. But yes, many have said that, and in the USA, too–though to me that’s incidental.
“Unusual”– let’s see–do most people have a perfect knowledge of English? What was your SAT score? Near perfect? Now, can you argue with those words, are you fluent with them? How many words are in a language, and how many are commonly used? And can you use those idioms to express and uphold your point of view? Why did Jacob mention language in particular? What else does Jacob say about speech here? Let’s review the text:
Jacob 7:2 And HE (SHEREM) PREACHED MANY THINGS which were FLATTERING UNTO THE PEOPLE; and this he did that he might overthrow the doctrine of Christ.
Jacob 7:3 And he labored diligently that HE MIGHT LEAD AWAY THE HEARTS OF THE PEOPLE, insomuch that HE DID LEAD AWAY MANY HEARTS; and he knowing that I, Jacob, had faith in Christ who should come, he sought much opportunity that he might come unto me.
Jacob 7:4 And he was LEARNED, that he had a PERFECT KNOWLEDGE of the LANGUAGE OF THE PEOPLE; wherefore, HE COULD USE MUCH FLATTERY, and MUCH POWER OF SPEECH, ACCORDING TO THE POWER OF THE DEVIL.
Jacob 7:5 And HE HAD HOPE TO SHAKE ME FROM THE FAITH, notwithstanding the many revelations and the many things which I had seen concerning these things; for I truly had seen angels, and they had ministered unto me. And also, I had heard the voice of the Lord speaking unto me in very word, from time to time; wherefore, I could not be shaken.
Jacob 7:6 And it came to pass that HE CAME UNTO ME, and on this wise did he speak unto me, saying: BROTHER JACOB, I have sought much opportunity that I might speak unto you; for I have heard and also know that thou goest about much, PREACHING THAT WHICH YE CALL the gospel, or the doctrine of Christ.
Jacob 7:7 And YE HAVE LED AWAY MUCH OF THIS PEOPLE that THEY PERVERT THE RIGHT WAY OF GOD, and keep not the law of Moses which is the right way; and convert the law of Moses into the worship of a being which ye say shall come many hundred years hence. And now behold, I, Sherem, DECLARE UNTO YOU THAT THIS IS BLASPHEMY; for no man knoweth of such things; for he cannot tell of things to come. And after this manner did Sherem contend against me.

What do I see? Does all that mean that the outsider Sherem learned to speak good Nephitese? No. Jacob means that Sherem has the ability to use speech to flatter and persuade people; he breaks the rules of logic, but no one notices (no man can know of things to come, but somehow he can know Christ won’t come); he uses the scriptures to lead people away; he even tries to overthrow Jacob with his speaking ability, which Jacob points out is “according to the power of the devil”. The devil did not teach Sherem to learn a new language, but to speak the language of the PEOPLE (note: not the language of the Nephites…) to further the devil’s work, much like Zeezrom and Korihor. Note that Sherem goes straight for the jugular at the opening remark, just like Cicero does in his hailed oratorical attack on Cataline. Here is a quote from Cicero about this (and more): “I HAVE FREQUENTLY FORCED MY ANTAGONIST TO RELINQUISH THE FIELD. _Hortensius_, an eminent Speaker, once declined to answer me, though in defence of an intimate friend. _Cataline_, a most audacious traitor, being publicly accused by me in the Senate-house, was struck dumb with shame: and _Curio_, the father, when he attempted to reply to me in a weighty and important cause which concerned the honour of his family, sat suddenly down, and complained that I had _bewitched_ him out of his memory.” Does this sound like what Sherem tries to do in his meeting with Jacob? Jacob’s intent in writing “he had a perfect language of the people” is to show that Sherem was a great orator, not an outsider.
In fact, note that after this stinging sucker punch accusation, Jacob writes,
Jacob 7:8 BUT BEHOLD, the LORD GOD POURED IN HIS SPIRIT INTO MY SOUL, INSOMUCH THAT I DID CONFOUND HIM in all his words.
Jacob knew he was right, that the belief in Jesus Christ was true; yet he still seemed to need the Spirit’s help to not “relinquish the field” and “win the speech contest”.

-=-=-=
Brant Gardner, from post:
What of the idea that the language is sophistry? Of course it is. The text says so – but if it makes a point of declaring the sophistry, why declare also the specifics about the language? It is redundant. Certainly it could be all a reference to how well Sherem manipulates language, but there is still the surprise and the problem of Sherem at this late point in Jacob’s life showing up and gunning for him in a verbal shootout. If Sheremi is inside the community, he had to learn at someone’s feet, and Jacob had been appointed as one of the teachers. How did Sherem the student miss Jacob the teacher? Even assuming a two generation gap (which would make Sherem a little too young to be taken seriously) we have the problem of assuming some form of educational institution that would be able to teach a bright student a sophisticated knowledge of the scriptures – and Jacob not be inolved or know of it – and have the student be unaware of the man who for years was the prime interpreter of scripture for the community.

****(I’ll skip all the language comments here, as its’ clear Brant Gardner finally admits the text is talking about sophistry, and I’ve already shown that. But after admitting that, he goes on to say “but Jacob says it twice, so it’s redundant, so it has to have a special meaning that’s not obvious from the text…” Give it up, man!! ;) )

Jacob was appointed as one of the teachers, correct. What, a school teacher?? No! A teacher of the word of God. (In the twenty or so times the word “teacher” is used in the Book of Mormon, it’s used to mean that.) Sure, if one were to assume only a few children at this point, it’s possible one might mistakenly assume that Jacob and Joseph were the only two school teachers…

Where does it say in the Book of Mormon that “Sherem the student miss[ed] Jacob the teacher”?

Since Brant Gardner seems to be unaware of Mesoamerican schooling, we have a sudden lack of Book of Mormon “insight” for this section. Unless it is not possible to imagine some form of education other than receiving it straight from Jacob, there is no problem here.

Let’s assume that at least Jacob and Joseph and Zoram taught their children and others in the group the scriptures, and that those others taught others; there’s a gap right there easy enough for anyone to see.

-=-=-=
Brant Gardner, from post:
“When the whole situation and all of the evidence are added, the interpretation of the language is simply another indication to the reader that they should understand Sherem as a foreigner. To anyone of the time it would have been obvious from the clues given and hence not required to be stated openly.”

****This type of statement, in my opinion, would make one superior to Fawn Brodie in the ability to always just KNOW what those poor Book of Mormon writers and Joseph Smith were thinking and really wanted to say, but either couldn’t or didn’t.

-=-=-=
Brant Gardner:
One of the texts on the Book of Mormon that clearly depends upon friendly relations with peoples who are not specifically Nephites is the appearance of Sherem noted in the Book of Jacob. Jacob notes Sherem’s self-introduction: Jacob 7:6 “And it came to pass that he came unto me, and on this wise did he speak unto me, saying: Brother Jacob, I have sought much opportunity that I might speak unto you; for I have heard and also know that thou goest about much, preaching that which ye call the gospel, or the doctrine of Christ.”

Both from Sherem’s words and the way Jacob describes the encounter, we have the very clear impression that Sherem and Jacob had never met before. Given the probable size of the Nephite community at this point in time, it would have been impossible for Sherem to have been a member of the community and not have met Jacob prior to his adulthood. Sherem, of necessity, comes from outside the Nephite community.

****The “very clear impression” of Sherem and Jacob never having met is solely a matter of personal interpretation.

-=-=-=
Michael R. Ash:
Since Jacob was one of the original Lehites in the New World, the maximum adult population among the Lehites couldn’t have been more than a dozen people. Yet Sherem had come from another settlement and had never met Jacob, the chief Nephite priest.

****”And now it came to pass after some years had passed away, there came a man among the people of Nephi, whose name was Sherem.” I think that I’ll start with a little thinking, then do what Brant Gardner always espouses doing, but which he seems to have forgotten to do here: a word study. (Mine will be for the Book of Mormon only here, though I’m sure outside sources will just strengthen my argument.)
Think about this: were Sherem a stranger who literally/ physically came among them from the outside/ another place, how did he suddenly become able to have “a perfect knowledge of the language of the people” (Jacob 7:4)? (Wait, I’m having a flashback of Pocahontas and John Smith at the Grandma Tree… Ok, maybe I’m wrong… ;) )
Then, why would Jacob have asked him if he believed the scriptures (I’m assuming one would have to read before one could believe), and how could Sherem have told Jacob that he did (I assume that meant he had read the scriptures and understood them)? (Jacob 7:10: “And I said unto him: Believest thou the scriptures? And he said, Yea.”) If Sherem were from the outside, where did Sherem get the scriptures, and then how did he read them? Or did he come from the outside for a while, learn the language, read the scriptures, and think of a new religion to preach? And why would Jacob believe his answer about having read them?
Perhaps Jacob wrote this part to stress that he wasn’t a stranger to the Nephites.

This “came…among” in Jacob 7:1 could mean that he “rose up”. In Helaman 7:25, Nephi says: “Yea, wo be unto you because of that great abomination which has COME AMONG you; and ye have united yourselves unto it, yea, to that secret band which was established by Gadianton!” Well, it wasn’t a strange group of outsiders that “brought” the secret band of Gadianton to the Nephites, even though I believe that is what Brant Gardner believes. So, I’ll add some scriptures here that expound a little more on this, to strengthen the interpretation of “came among”:
Helaman 1:9 Now when THOSE PEOPLE who were DESIROUS THAT [PAANCHI] SHOULD BE THEIR GOVERNOR saw that he was condemned unto death, therefore THEY WERE ANGRY, and behold, THEY SENT FORTH one KISHKUMEN, even to the judgment-seat of Pahoran, and murdered Pahoran as he sat upon the judgment-seat.
Helaman 1:11 And HE WENT UNTO THOSE THAT SENT HIM, and THEY all entered into a covenant, yea, swearing by their everlasting Maker, that they would tell no man that Kishkumen had murdered Pahoran.
Helaman 2:3 But behold, Kishkumen, who had murdered Pahoran, did lay wait to destroy Helaman also; and he was UPHELD BY HIS BAND, who had entered into a covenant that no one should know his wickedness.
Helaman 2:4 For there was one GADIANTON, who was exceedingly expert in many words, and also in his craft, to carry on the secret work of murder and of robbery; therefore HE BECAME THE LEADER OF THE BAND OF KISHKUMEN.
Helaman 2:5 Therefore he did flatter them, and also Kishkumen, that if they would place him in the judgment-seat he would grant unto those who belonged to his band that they should be placed in power and authority among the people; therefore Kishkumen sought to destroy Helaman.
It’s clear that the band is comprised of people who had wanted Paanchi to be chief judge: Nephites.

This use is also supported by 2 Nephi 10:3, where Jacob writes: “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.” Once again, Jesus didn’t “come among” the Jews from the outside, unless you want to stretch it and count coming back from Egypt; but he had originally been from them. Or, unless you want to count coming down from heaven; but in that case, everyone would be in the same sense.
Also, in Helaman 6:2, it says: “For behold, there were many of the Nephites who had become hardened and impenitent and grossly wicked, insomuch that they did reject the word of God and all the preaching and prophesying which did COME AMONG them.” Unless all the Nephite prophets were from “others” or even outside groups, I don’t believe the literal interpretation of “come among” holds here, either.
Samuel the Lamanite, in Helaman 13:26, “…if a prophet COME AMONG you and declareth unto you the word of the Lord, which testifieth of your sins and iniquities, ye are angry with him, and CAST HIM OUT and seek all manner of ways to destroy him…” Some might say that Samuel was talking about himself only; that might, but also might not, be. I imagine if it were, he might have just said so. Let’s see the continuation of this in Helaman 13:27: “…if a man shall COME AMONG YOU and shall say: Do this, and there is no iniquity; do that and ye shall not suffer; yea, he will say: Walk after the pride of your own hearts; yea, walk after the pride of your eyes, and do whatsoever your heart desireth–and if a man shall COME AMONG you and say this, ye will RECEIVE HIM…” Though Samuel came among them from the lands of the Lamanites, I doubt he meant “come among”, “cast him out”, and “receive him” in literal, straightforward, one-way interpretations only–what, could no prophets and false prophets exist among the Nephites, but only come from outside the Nephites? Hardly so.
Also, in Mosiah 11:20, we read: “And it came to pass that there was a man AMONG them whose name was Abinadi; and he WENT FORTH AMONG them, and began to prophesy, saying: Behold, thus saith the Lord, and thus hath he commanded me, saying, GO FORTH, and say unto this people, thus saith the Lord–Wo be unto this people, for I have seen their abominations, and their wickedness, and their whoredoms; and except they repent I will visit them in mine anger”;
and then, in Mosiah 12:1: “And it came to pass that after the space of two years that Abinadi CAME AMONG them in disguise, that they knew him not, and began to prophesy among them, saying: Thus has the Lord commanded me, saying–Abinadi, GO and prophesy unto this my people, for they have hardened their hearts against my words; they have repented not of their evil doings; therefore, I will visit them in my anger, yea, in my fierce anger will I visit them in their iniquities and abominations.” Well, there was only one people for Abinadi at this time, and he was there among them already. If Abinadi were already there among them, how could he “[come] again and “go”? On the other hand, there are some uses of “come among” that are straightforward in the Book of Mormon, such as in Alma 7:8 and Alma 20:13.
In Alma 47:35, we read: “And it came to pass that Amalickiah sought the favor of the queen, and took her unto him to wife; and thus by his fraud, and by the assistance of his cunning servants, he obtained the kingdom; yea, he was acknowledged king throughout all the land, among all the people of the Lamanites, who were composed of the Lamanites and the Lemuelites and the Ishmaelites, and all the dissenters of the Nephites, from the reign of Nephi down to the present time.”
“All the dissenters of the Nephites, from the reign of Nephi down to the present time”–this phrase helps clear up a few things. First, it seems that the dissenters always fled to the Lamanites. Why not another group, nation, or “others”? Second, “from the reign of Nephi”–clearly, that’s long before Jacob (Sherem), and much earlier than the first mention of the Amalekites, the first large group of dissenters that we read about. (Note that to call EVERYONE who wasn’t a Nephite a Lamanite, makes no sense when the Book of Mormon talks about Nephites and Lamanites.)

It would do well to keep in mind that Sherem is a liar (see Jacob 7:14, 19). Would it be stable to construct an argument based on his words, or might one therefore proceed with caution, out of necessity? Was it possible that Sherem was practicing his preaching and debate skills, polishing his rhetoric, building his base of followers, and perfecting his doctrine before daring to argue with Jacob? There was, naturally, much riding on the line here. Of course Sherem could say that he had tried to speak with him, but just hadn’t been able to; is this just the familiar “I tried to call you, but I couldn’t reach you” argument?

If this is not the correct interpretation, perhaps it is this: Jacob himself writes that “…[Sherem] labored diligently that he might lead away the hearts of the people, insomuch that he did lead away many hearts; and he knowing that I, Jacob, had faith in Christ who should come, HE SOUGHT MUCH OPPORTUNITY that HE MIGHT COME UNTO ME” (Jacob 7:3). This sounds much more like Jacob was trying to avoid a head-to-head confrontation, not that there were so many people they never ran into each other.
Also, I imagine Sherem wanted to do debate with a large audience watching, not just see Jacob and debate him–it’s like trying to set up a debate, or a boxing match–it’s not just hey, two people see each other, go at it.
Also, none of this states or even implies that Jacob hadn’t known Sherem before this time, or that Sherem had been around preaching for years, contrary to what is inferred in the article: “How then could Sherem never have seen him, and why would he have had to seek “much opportunity” to speak to him in such a tiny settlement?” He might have known him and seen him often before Sherem started his preaching.

“…[T]hat thou goest about much, preaching”: being a priest and a teacher over the people of Nephi, especially if with only his brother Joseph to help, he would have had the responsibility of “home teaching”, etc.; in addition, he had to work for a living– probably farming and tending flocks–somewhat time-consuming. Understanding this context, the statement then makes more sense. However, with Jacob being old, I wonder how much running around he was doing… Perhaps Sherem is just flattering and buttering Jacob up?

“Thou goest about much” need not mean that Jacob traveled days on end to preach. So, if there were only a few adults, maximum, where was Jacob going? To visit and preach to others all the time? My wife goes about much every day–market, shopping, taking children all over, etc.; yet, it’s most all within a square mile of area. The missionaries “go about much”, yet sometimes it’s in just a few places in a small town. So, it’s an assumption that it must mean “many miles” and “many cities” of travel.
Anyway, it’s here that I’ll comment on the two-pronged approach to population. John L. Sorenson, Brant Gardner, et. al. try to show that either the population was exceedingly small, so there had to be others to fit the text (like in the above example); or the population was large, so there had to be others to fit the text. Neither is necessary!

Also, we read in Jacob 7:16, 17 that “And it came to pass that [Sherem] said unto the people: Gather together on the morrow, for I shall die; wherefore, I desire to speak unto THE PEOPLE before I shall die. And it came to pass that on the morrow the MULTITUDE WERE GATHERED together…”
It seems obvious that he had preached his doctrine to the people. How big was the population? Seemingly large enough the two might not have met in the chocolate shop, yet possibly small enough for the people to be spoken to and to be gathered “on the morrow”.
“And where would Jacob have had to go on the preaching travels Sherem refers to, if only such a tiny group were involved.” That’s correct–it’s not a tiny group, at this point the population is likely in the thousands. Nevertheless, when you get farms/ fields, and no high-rise apartment bujldings, it’s a bigger area. Heck, even the suburb I grew up in only had about a hundred homes, and I just stayed in a small area of that most of the time.
Also, if “on the morrow” means the next day, the people could be gathered without prior notice or preparation for the next day. I assume that unlike King Benjamin, there wasn’t a special holiday/s where the people were probably already preparing to go to the temple, or unlike Jesus, when it was…well, Jesus. (3 Nephi 19:2-4: here “on the morrow” is used to signify “tomorrow/ the next day”.) There is the factor, though, that this came after many days, and it’s possible many of Sherem’s followers might have been waiting nearby, who had been gathered to listen to his debate Jacob and were still hanging around to see what would happen to him.

Sherem was likely simply a great Nephite persuader who preached the Law of Moses.

Jacob writes: “…the time passed away with us, and also our lives passed away like as it were unto us a dream, we being a LONESOME and a solemn people… (Jacob 7:26). “Lonesome” doesn’t sound like they were mingling and mixing with lots of other peoples, especially those who believed in the same religion. It’s possible to be lonesome surrounded by others, but it’s much harder to be lonesome surrounded by others of the same religion and country.

2009, August 10

Book of Mormon: “Jacob 6 and 7: Theory, Reality” by grego

Filed under: Book of Mormon — grego @ 10:56 pm
Tags: ,

Book of Mormon: “Jacob 6 and 7: Theory, Reality”
by grego
(c) 2009

Much like Alma 29 and Alma 30, Jacob 6 and Jacob 7 are a theoretical preaching followed by a story that reflects in reality, tying up the section.

In Jacob 6, Jacob preaches:
Jacob 6:8 Behold, will ye reject these words? Will ye reject the words of the prophets; and will ye reject all the words which have been spoken concerning Christ, after so many have spoken concerning him; and deny the good word of Christ, and the power of God, and the gift of the Holy Ghost, and quench the Holy Spirit, and make a mock of the great plan of redemption, which hath been laid for you?

Jacob 6:9 Know ye not that if ye will do these things, that the power of the redemption and the resurrection, which is in Christ, will bring you to stand with shame and awful guilt before the bar of God?

In Jacob 7, Jacob meets Sherem and this conversation ensues:
Jacob 7:6 … Brother Jacob, …

Jacob 7:7 And ye have led away much of this people that they pervert the right way of God, and keep not the law of Moses which is the right way; and convert the law of Moses into the worship of a being which ye say shall come many hundred years hence. And now behold, I, Sherem, declare unto you that this is blasphemy…

Jacob 7:8 But behold, the Lord God poured in his Spirit into my soul, insomuch that I did confound him in all his words.

Jacob 7:9 And I said unto him: Deniest thou the Christ who shall come? And he said: If there should be a Christ, I would not deny him; but I know that there is no Christ, neither has been, nor ever will be.

Jacob 7:10 And I said unto him: Believest thou the scriptures? And he said, Yea.

Jacob 7:11 And I said unto him: Then ye do not understand them; for they truly testify of Christ. Behold, I say unto you that none of the prophets have written, nor prophesied, save they have spoken concerning this Christ.

Jacob 7:12 And this is not all–it has been made manifest unto me, for I have heard and seen; and it also has been made manifest unto me by the power of the Holy Ghost; wherefore, I know if there should be no atonement made all mankind must be lost.

Jacob 7:13 And it came to pass that he said unto me: Show me a sign by this power of the Holy Ghost, in the which ye know so much.

Jacob 7:14 And I said unto him: What am I that I should tempt God to show unto thee a sign in the thing which thou knowest to be true? Yet thou wilt deny it, because thou art of the devil. Nevertheless, not my will be done; but if God shall smite thee, let that be a sign unto thee that he has power, both in heaven and in earth; and also, that Christ shall come. And thy will, O Lord, be done, and not mine.

Jacob 7:15 And it came to pass that when I, Jacob, had spoken these words, the power of the Lord came upon him, insomuch that he fell to the earth.

Jacob 7:18 And he spake plainly unto them… And he spake of hell, and of eternity, and of eternal punishment.

Jacob 7:19 And he said: I fear lest I have committed the unpardonable sin, for I have lied unto God; for I denied the Christ, and said that I believed the scriptures; and they truly testify of him. And because I have thus lied unto God I greatly fear lest my case shall be awful; but I confess unto God.

%d bloggers like this: