Latter-day Satyagraha

.

In this study chapter, we hear for the first time in the narrative of the Book of Mormon the name of the Savior of the world; Christ. As we have seen in previous chapters, Jacob, having been commissioned by his brother Nephi to teach the people of Nephi, explains the basic tenets of their faith: that Christ would come into the world, that Christ would suffer the pains of all humankind, that men and women after having reconciled themselves to the will of God are only saved in and through the grace of God, and that the learned and the rich of this world must be reproved for the learning and the riches they possess if they do neither benefit their soul nor the poor.

Starting in chapter 6 of 2 Nephi, Jacob recounts the history of the Jewish people and gives new information to the people of Nephi regarding the salvation of humankind based on a revelation given to him by an angel the night before. However he bases his sermon on the words of Isaiah, “the words which I shall read are they which Isaiah spake concerning all the house of Israel; wherefore, they may be likened unto you, for ye are of the house of Israel. And there are many things which have been spoken by Isaiah which may be likened unto you, because ye are of the house of Israel”. He speaks of their captivity in Babylon and their return, and of the ministry and crucifixion of the “Holy One of Israel”. Christ is the English term for the Greek Χριστός (Khristós) meaning “the anointed one”. It is a translation of the Hebrew מָשִׁיחַ (Māšîaḥ), usually transliterated into English as Messiah. The word is used as a title, hence its common reciprocal use Christ Jesus, meaning The Anointed One, Jesus.

.

The Fourth Servant Song

In chapters 7 and 8, Jacob teaches directly from the words of Isaiah (compare with chapters 50-52). Then in chapter 9, he starts explaining the meaning of the latter two chapters, but his explanation must be seen in context with chapters 52 and 53 in Isaiah, which is widely known as the “fourth Servant song”. Throughout their exile, both physically in Babylon for 70 years, and spiritually in their own land for over 400 years, the Israelites thought and wrote much about what this suffering of the righteous means amid God’s bigger purposes. Their most sustained and moving musings are Isaiah 40-55, where God’s kingdom program is brought to birth by God’s Servant (who is interchangeably Israel or an individual).  The climax is reached in 52:13—53:12, the fourth Servant Song, where the sins which kept Israel in exile are atoned for by the suffering and death of the Servant, and so brings them redemption, victory, and shalom. Jacob does not quote directly from these verses, but it is clear that he is reflecting on the sufferings of Christ in chapters 9, 10 and 11.

.

.
In the article Suffering and Salvation, Submission and Subversion, Grounding Nonviolence in 1 Peter, Brandon Rhodes explains that “The kingdom would come through the suffering of the righteous” in this life. This connection between the suffering of God’s people and God’s kingdom would have been at the forefront of Peter’s mind, if we are to imagine him credibly as a first-century Christian Jew.  And indeed, that fourth Servant Song, so full of suffering and hope, is interwoven throughout his exhortations to Christian slaves in 1 Peter 2:18-25 (esp. 2:21-24).

“The passage in 1 Peter presents themes from Isaiah’s passage to illuminate ways in which Christ served as an example for suffering household servants and for all suffering Christians in the communities to which 1 Peter was written.” Therefore just as Isaiah’s Suffering Servant embeds meaning to Jewish suffering, so also Jesus as that Suffering Servant embeds meaning to Christian suffering.  Thus: As Winn says, there is a “mystical link between the suffering of Christians and the suffering of Christ.” In Mormonism however, Jesus subjects himself to the will of “man” (to their violence towards him and their condemnation of him), so that all men must become subject to him – and reconcile themselves to his will (to his peace and of his grace towards them).

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. And he suffereth this that the resurrection might pass upon all men, that all might stand before him at the great and judgment day.

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.

For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God. For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps: Who did no sin, neither was guile found in his mouth: Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously [subjected himself to him that judges righteously, or in other words: God]:

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.