KnoWhy #719 | February 20, 2024

How Did Jacob’s and Ezekiel’s Peoples Each Respond to Exile?

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Scripture Central

“And now, my beloved brethren, seeing that our merciful God has given us so great knowledge concerning these things, let us remember him, and lay aside our sins, and not hang down our heads, for we are not cast off; nevertheless, we have been driven out of the land of our inheritance; but we have been led to a better land, for the Lord has made the sea our path, and we are upon an isle of the sea.” 2 Nephi 10:20

The Know

Portions of the house of Israel have been scattered and relocated many times throughout the people’s long history, and the prophet Zenos likened this to branches of an olive tree being transplanted to different plots of a vineyard (Jacob 5:8). These separations happened with different degrees of willingness and intentionality, some groups being “led away” and others being “carried away captive” (2 Nephi 6:8; 10:22). Lehi’s family and the Israelites who were exiled in Babylonian are two such groups who endured the painful process of relocation but in two different and yet inspiring ways.

As Avram R. Shannon recently discussed, the ministries of Ezekiel (ca. 593–573 BC) and Jacob (ca. 544–495 BC) provide a unique window of insight from a prophetic and priestly perspective into how these two groups adjusted to their circumstances:

Ezekiel and Jacob represent a privileged place for comparison on the religious ideas facing Israel in the period just after the Judahite monarchy because they are roughly contemporaneous individuals reacting to similar cultural and religious impetuses. … By comparing and contrasting Ezekiel and Jacob’s approach to worshiping the God of Israel while not living in the land of Israel, we see two distinctive responses to the trauma of exile from two disparate prophetic voices.1

Shannon notes that both prophets were exiled Israelites who saw God and were concerned with the temple and prophetic responsibility, and both were also priests.2 Ezekiel also addressed many themes relevant to the Book of Mormon like repentance motivated by love, the scattering and gathering of Israel, a new Jerusalem, and false prophets.3

To understand the difficulties for both the Nephites and the exiles in Babylon, it is important to recognize that Israel’s ancient Near Eastern setting was dominated by “a religious concept that religion and deities were rooted in specific places.”4 Naaman the Syrian thought that he needed to bring Israelite soil with him in order to worship Jehovah (2 Kings 5:8–19).5 These nations also saw their temples as the house of their god, and they saw warfare between nations as battles between these localized deities.6 In contrast, Israel had an established conception of a universal God who could be worshipped anywhere.7 However, it also highly valued specific and physical aspects of worship like the promised land and the Jerusalem temple.

Ezekiel was a priest who was likely exiled to Babylon in the first wave of Babylonian exile just before Lehi left Jerusalem, and the two may have even known each other.8 Many of these exiles likely wondered, “How could we be taken away from the Holy City to this place, and how do we worship here? Is God’s presence confined to his temple, or can he still be with us here?”9

Ezekiel had remarkable visions in exile that seem to offer an answer (Ezekiel 1, 8, 11). In the visions, Ezekiel saw God riding on what seems to be a throne-chariot.10 God’s throne is on a platform that sits above the angelic cherubim and above multidirectional wheels, and it travels to Ezekiel. Behind the puzzling aesthetic details of Ezekiel’s vision is an important doctrinal principle for Ezekiel’s people: God’s presence is mobile and not confined to the temple in Jerusalem.11 They needed this lesson because, as Ezekiel and others taught, the people had defiled the temple and trusted in it instead of God, prizing location of worship above proper worship.12

However, Ezekiel does not imply that because God’s presence is not limited to one location, temples or promised lands are unnecessary or simply symbolic. Instead, Ezekiel also had a vision of the return of the Israelites to their homeland, symbolized by resurrection and the reunion of the “sticks” of various tribes, representing tribal leadership staffs and writings (Ezekiel 37). He also foresaw a future return of God’s presence to a new temple in Jerusalem.13 Without the temple, the exiled Jews focused their worship on scripture and became a stricter scribal community (just as they would after its final destruction).14 However, the expectation of returning to their sacred land and building another temple loomed large, and eventually, a few generations later, it did happen.

Lehi’s family was reluctant to leave Jerusalem, and Laman and Lemuel were especially reluctant because they believed the Jerusalem community was law-observing and that remaining there would bring happiness (1 Nephi 17:22). Throughout their journeys, Lehi’s family maintained temple performances like animal sacrifice, though this was still a sad departure from the Jerusalem temple.15 The Nephites continued to remember their Israelite identity, homeland, and temple throughout their exodus and even into later history.16

Jacob was born after Lehi and Sariah had left Jerusalem, but he developed a keen awareness of his Israelite identity and of his exile from the homeland: “And also our lives passed away like as it were unto us a dream, we being a lonesome and a solemn people, wanderers, cast out from Jerusalem … wherefore, we did mourn out our days” (Jacob 7:26).17 Thus it is unsurprising that Jacob discusses the exiled state of his people in several of his sermons and writings (see 2 Nephi 6–10 and Jacob 4–6). Jacob quoted Isaiah and Zenos to scripturally contextualize the Lehites as an Israelite colony on the “isles of the sea,” where they understood themselves as living.18

Unlike Ezekiel’s group, the Nephites were divinely permitted to permanently adjust to this new land. Lehi declared that the land had been given to him as a Josephite promised land, and Nephi constructed a new temple like that of Solomon (2 Nephi 1:9; 5:16). Jacob explained their divine relationship with the land further: “We are not cast off; nevertheless, we have been driven out of the land of our inheritance; but we have been led to a better land, for the Lord has made the sea our path, and we are upon an isle of the sea” (2 Nephi 10:20).

Despite his own feelings of being a suffering exile, Jacob encouraged his people to adapt to this new scripturally supported locale as their new promised land. Rather than teaching that only Jerusalem is sacred or that no locations are sacred, he taught that multiple locations could be sacred.19 As other Book of Mormon prophets taught, Jerusalem would remain the gathering place for Ezekiel’s exiled group and would one day be purified, but descendants of Joseph would ultimately build a New Jerusalem in the new land as well.20

Other Israelite colonies, some of which are also upon the “isles of the sea,” are referred to peripherally in the Book of Mormon.21 Some examples of Israelite colonies are known from archaeology, such as the one living on the Elephantine island in Egypt around the time of Lehi.22 This group constructed a temple in their new home like the Nephites.23 Whether or not this colony is one of the groups mentioned in the Book of Mormon, it provides another example of Israelites coping with being separated from their temple and sacred locale for worship.24

Jacob assured his people that these Israelite “branches” are known and loved by God just as much as the “roots” of Israel are (Jacob 6:4). He also uses their existence to teach the Nephites they were not alone: “The Lord remembereth all them who have been broken off, wherefore he remembereth us also” (2 Nephi 10:22). Like Ezekiel’s vision of the restoration of Israel and uniting of the tribes’ “sticks,” Jacob and his family knew that “the house of Israel, shall be gathered home unto the lands of their possessions; and [God’s] word also shall be gathered in one” (2 Nephi 29:14).25

The Why

Jacob’s and Ezekiel’s reactions to exile can teach us about the way that God interacts with us today. Sometimes we, like Jacob, are driven away from something we love to obtain something better (2 Nephi 10:20). The scattering of Israel is referred to negatively in many scriptural contexts, but it is also a way that God blessed the world by diffusing sacred scripture and covenants to many nations.26 Conversely, we sometimes lose blessings for a time, like Ezekiel’s people with the promised land and temple, so that we appreciate their value in their absence and learn new skills. God is mindful of all nations and of all individuals, and He can tailor His plan for our lives to our unique situations.

We can also learn about the physical and spiritual aspects of worship from Jacob and Ezekiel. It is evident from scripture that physical things and even location can play a role in our spirituality.27 We must remember to always “stand … in holy places, and be not moved” (Doctrine and Covenants 87:8). Yet scripture also makes it abundantly clear that worship need not be limited by physical or geographic location. Zeniff and his people were overzealous to worship God specifically in the land of Nephi although God had recently led them away, and this zeal landed them in bondage (Mosiah 9:3). A similar obsession with location fueled ancient crusades and spurs conflict today.

The Book of Mormon suggests that though location is significant, covenant keeping is more significant. As Steven L. Olsen says, “the Book of Mormon equates the promised land with the places where sacred covenants govern human relations and where the blessings of the gospel are realized by covenant-based communities. … [It] equates ‘promised lands’ as the places where the plan of salvation is manifest in the lives of a covenant people … that is, locations whose significance is defined primarily by experiential, not empirical and scientific, criteria.”28 Or, as David Rolph Seely put it, “the Abrahamic promise of land transcends geography.”29

Even though the Nephites lived in a promised land, Alma spoke of a “far better land of promise” in the next life (Alma 37:45). Similarly, the author of Hebrews speaks of those who “confessed that they were strangers and pilgrims on the earth. … But now they desire a better country, that is, an heavenly: wherefore God is not ashamed to be called their God: for he hath prepared for them a city” (Hebrews 11:13, 16). Certain locations and physical things may be sacred, but the spiritual is still preeminent; Zion is a real place but is also wherever the righteous, “the pure in heart,” are (D&C 97:21).

Further Reading
Footnotes
Book of Mormon
2 Nephi
Babylon
Israelites
Ezekiel

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