Question: Is Jacob 2:30 actually not saying that polygamy is an occasional exception to monogamy?

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Question: Is Jacob 2:30 actually not saying that polygamy is an occasional exception to monogamy?

Jump to details:

• Question: Is Jacob 2:30 actually not saying that polygamy is an occasional exception to monogamy?
• Introduction to Question
• Response to Question
• “Command My People” May Mean “Move to a Different Location”
• The Book of Mormon clearly states that the David and Solomon’s sin was having many wives and concubines
• Richard and Pamela Price's Interpretation
• Conclusion

Question: Is Jacob 2:30 actually not saying that polygamy is an occasional exception to monogamy?

Introduction to Question

A splinter group of The Church of Jesus Christ of Latter-day Saints known as the "Doctrine of Christ" have been adamant that the Book of Mormon doesn’t actually condone polygamy under certain circumstances.

The focus is over Jacoh 2:30. Jacob is speaking to Nephite men and women. Here are the verses in question verbatim

23 But the word of God burdens me because of your grosser crimes. For behold, thus saith the Lord: This people begin to wax in iniquity; they understand not the scriptures, for they seek to excuse themselves in committing whoredoms, because of the things which were written concerning David, and Solomon his son.

24 Behold, David and Solomon truly had many wives and concubines, which thing was abominable before me, saith the Lord.

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.

26 Wherefore, I the Lord God will not suffer that this people shall do like unto them of old.

27 Wherefore, my brethren, hear me, and hearken to the word of the Lord: For there shall not any man among you have save it be one wife; and concubines he shall have none;

28 For I, the Lord God, delight in the chastity of women. And whoredoms are an abomination before me; thus saith the Lord of Hosts.

29 Wherefore, this people shall keep my commandments, saith the Lord of Hosts, or cursed be the land for their sakes.

30 For if I will, saith the Lord of Hosts, raise up seed unto me, I will command my people; otherwise they shall hearken unto these things.

Those associated with the Doctrine of Christ have interpreted this verse in a variety of ways that do not include the “exception clause” provided by Jacob 2:30 that polygamy may be commanded by God when God needs to raise up seed.

This article will respond to the major arguments in favor of reinterpreting this passage.

Response to Question

“Command My People” May Mean “Move to a Different Location”

One of the arguments is that to “raise up seed”, God wouldn’t need to command polygamy but, like Lehi, he could just command his covenant people to move to another location. In the case of Lehi, he was commanded to leave Jerusalem and sail to another location. At the beginning of 1 Nephi 7, Nephi informs us of the following:

And now I would that ye might know, that after my father, Lehi, had made an end of prophesying concerning his seed, it came to pass that the Lord spake unto him again, saying that it was not meet for him, Lehi, that he should take his family into the wilderness alone; but that his sons should take daughters to wife, that they might raise up seed unto the Lord in the land of promise.

Thus, the Lord commanded Lehi to get his sons to take daughters to wife and take them to the land of promise where they could raise up seed. Monogamously, the Nephites may very well have done that. There are many verses in the Book of Mormon that speak of the Nephites multiplying monogamously.

In Jacob 2 itself Jacob declares:

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.

But verse 30 does not entirely rule out that polygamy might be among the strategies the Lord might pursue in order to raise up seed. Leading people away from hostile environments might only be one of those strategies. Saying that verse 30 totally rules out polygamy is thus a form of eisegesis.

The Book of Mormon clearly states that the David and Solomon’s sin was having many wives and concubines

The next major assertion is that Jacob flatly condemns polygamy in his discourse. At first blush, this assertion seems to be entirely correct. Jacob 2:25 says:

Behold, David and Solomon truly had many wives and concubines, which thing was abominable before me, saith the Lord.

There is a lot more complexity to Jacob’s assertion though. We have outlined that complexity in the article below.

As a clue to some of the complexity, several biblical characters practiced plural marriage and they did not receive condemnation from neither God nor Jacob.

Richard and Pamela Price's Interpretation

Richard Price “is a Reorganization conservative who interprets redirection in the church’s policy and doctrine as evidence of apostacy [sic] from the truths of the Restoration. He has become the chief spokesman for Reorganization fundamentalists, and a rival church organization is now developing around him.” Him and his wife Pamela are the authors of the three-volume series Joseph Smith Fought Polygamy.

They claim the following:

The true interpretation of the passage shows that it is definitely monogamous, and that it is in harmony with all the rest of the revelation which the Lord gave through Jacob. The true interpretation is:

For if I will, saith the Lord of hosts, raise up [righteous] seed unto me, I will command my people [the Lord will be their commander—He will give them commandments to obey]: otherwise [if the Lord is not their commander; or they do not obey His commandments], they shall hearken unto these things [they shall practice the sins of polygamy].

This is the true meaning of this passage—and therefore it condemns polygamy, rather than justifying it as the Mormon Church leaders claim.

Other authors have followed their lead in interpreting Jacob 2:30 this way.

Gregory L. Smith pointed out the major flaws of their argument in a post on the FAIR Blog:

This is certainly a creative reading. I see a few problems, however:

1. The reading requires the “shall hearken” to be read as predictive (what will happen), not imperative (what should happen). Yet, in Joseph’s day, shall is typically an imperative when applied in the second and third person, not a future tense. See Webster’s 1828 dictionary, “shall,” definition #2.
2. It seems strange for the Lord to say simply that He will be “their commander,”–the verse is clearly talking about commanding SOMETHING. And, it involves the Lord “will”[ing] something that He might not will in other situations.
3. It ignores the fact that Jacob is almost certainly commenting on Deuteronomic (or Deuteronomy-like) writing about plural marriage in Judaic kings, some of whom clearly had wives given them by God. (e.g., 2 Sam 11:8) See here and here for analysis on these lines by FAIR.

Conclusion

These rebuttals should suffice in demonstrating that the major arguments in favor of reinterpretation are all either false or non-determinative.

Notes