7 Key Takeways
1. Even God may work hard and have things not turn out the right way.
2. God never gives up, to the very end. There is no place in his divine love that he is not willing to go to reclaim us. He is neither aloof nor an absentee Master. He comes to us, vulnerable and intimate, and weeps over us.
God perpetually tries one more time (v64) and ceaselessly innovates to secure the fidelity of his children…with relentless divine labor…At the heart of reflection upon atonement lies this question: What is the price for relationship, or, what is it that makes enduring relationships possible? Divine willingness to collaborate and innovate proves to be crucial. Divine desperation borne out of fear of loss draws out diverse strategies to salvage souls and set them in right relation. In order to reclaim and revive the various elements of the vineyard, God, in tandem with others, labors with might (v62). Enumerating the various measures taken to preserve an eternal relationship with each human individual, God emphasizes the ceaseless, collective efforts made on the vineyard’s behalf: “I have nourished it, and I have digged about it, and I have pruned it, and I have dunged it; and I have stretched forth my hand all the day long” (verse 47). On the divine side, part of what is required is the ability and the willingness to see the latent potential for goodness, for thriving, in lives and locations where its realization seems impossible.
Dierdre Green, Jacob: A Brief Theological Introduction
3. Our circumstances don’t determine our destiny, just as in the allegory, neither ground nor tree matters. And just because we are linked to the tree, ‘grafted in’ as it were, we don’t automatically produce good fruit. Ultimately, we must do the work to tap into the ‘moisture’ or the spirit and essence of that root, who is Christ. Jesus teaches in his vine allegory in John 15 that we must stay linked to the vine (Him) to produce fruit, but He further teaches in this allegory that even if we are attached, that doesn’t mean we are soaking up the sap/ moisture/ goodness/ spirit/ truth within it. In fact, we may be doing the opposite, ‘quenching’ it (Jacob 6:8, quench means extinguish, squelch, suppress, put an end to, put out the fire). One is outer (the apparent graft), the other inner (the full, real graft). Perhaps that’s why in the next chapter, Jacob will tell us to ‘cleave unto God,’ as he cleaves to us (never gives upon us). He will keep the outer graft stable, but we must do our part to access the nutrients within the root.
4. The Atonement, which this Allegory graphically models, is vast. Jacob knew the history of the world beginning to end, including that of his people and their genocide. Thus, he is not merely seeking to show how the Atonement can heal some minor imperfection or impropriety; rather, he uncovers how the atonement can heal and redeem incomprehensible suffering and evil—including genocide, generational trauma, and other ills that remain nearly unfathomable to our finite minds. It’s fitting that he was the one who introduced the term “infinite atonement” (2 Ne. 9:7) as here, in the allegory, he shows us how Christ’s atoning work can heal all mankind from every possible form of alienation and reunite the entire human family from the beginning of the world to its end.
Jacob’s analysis of the atonement as it applies to agents in extremis means that the Book of Mormon cannot be reduced to a text addressing the theological debates of the nineteenth century, although it does that; it is a book that also anticipates the major religious challenge of the latter half of the twentieth century, which continues to challenge us in the twenty-first century, namely, How does one understand God, divine goodness, and human redemption in the face of massive suffering caused intentionally by human beings? What is the meaning of atonement in the wake of ethnic cleansing, of the brutalization and annihilation of those once considered neighbors and kin? The Book of Mormon positions itself to answer these questions and Jacob’s empathy attunes him to these issues in particular. Jacob’s preoccupation with the fact that all sins begin with thoughts stems from his understanding of how devastating and deadly their thought-sins will prove to be and why the atonement must operate on us at the level of thought.
Dierdre Green, Jacob: A Brief Theological Introduction
5. The Allegory is a text of comfort—an explanation of how God works with us in our labors and provides hope and respite during difficult times. This reading will see the Lord of the vineyard as God or Christ and the servant as anyone who tries to make the world more just and merciful. For those who are weary in the work, Jacob and Zenos remind us that God struggles, weeps, grieves, and ultimately finds joy. It offers a balm for anyone who is unsettled by the state of the world.
6. The moving language Jacob draws upon suggests that the process of atonement is designed to heal God’s broken heart over separation from creation as much as it is designed to heal the broken hearts of human beings over separation from God and one another.
7. Insularity, in which we close ourselves off from other individuals and communities who are unlike us, will not save us; but humility, reliance upon divine wisdom, and interdependence with others, especially with those most unlike us, can. God’s covenant with Israel will not be fulfilled if those within the covenant isolate themselves from others. The tame olive trees that represent Israel (Jacob 6:1) cannot flourish or even survive without the new life introduced by the wild branches. Far from being disposable, the wild olive trees alone are capable of saving the tame olive trees from being deemed “good for nothing” and cast out.
Section 1: v1-3, Founding and Aging of House of Israel
1 do ye now remember to have read the words of the prophet Zenos, so apparently the Nephites had read this prophecy before and were well familiar with it, but perhaps did not understand it well.
2 O house of Israel, who does ‘Israel’ refer to? Three Israels: (1) Blood Israel (descendants of Jacob), (2) Land Israel (those living in Israel), and (3) Covenant Israel (all the righteous from Adam to present)
3 I will liken thee, See Dt 4:26-27; Isaiah 5:1-7; and Romans 11:16-14 for parallels. This is the beginning of the Allegory. While it comes to us in written form from the brass plates, its structure and repetition suggests an oral tale. tame olive tree, House of Israel, “the men of Judah his pleasant plant” (Is 5:7). a man, represents the prophets (as wells leaders, teachers, disciples, missionaries), acting under the direction of the Lord of the Vineyard, or Jesus Christ himself. The tree is initially tame (think Abraham, Isaac, & Jacob) and good, obedient and yielding. This is the founding of thn House of Israel, though it soon grows old. nourished, loved, taught, provided for; Jacob saysthe Lord nourishes his people with “the good word of God” (Jacob 6:7). He sends prophets, gives revelation, organizes his Church, bestows priesthoods and powers, and does all that the people will allow to make the blessings of his gospel available to his people. vineyard, the world as in 6:3. grew, physically in numbers and spiritually in strength and righteousness. waxed old and began to decay, apostasy, wickedness.
Section 2: v4-14, Scattering of the House of Israel (Israel decays, c/w Gen 41:56-57; 45:1-11; 46:1-7)
4 Master of the vineyard, the Lord, but it may also be useful to see the Master as Elohim and the servant as Christ. went forth, ie came down, came close, condescended (to prophets?), Adam/Eve in Eden. Before the servant even arrives, the Lord is at work. decay, does not always need to happen when aged. Some things get better when aged (wine eg). Notably, the allegory spends little time on the causes of the apostasy and much more on the master’s efforts to save the tree. This allegory is therefore not a specific call to repentance. It assumes that apostasy is a natural development, just as the decay of an aged tree is natural, and focuses instead on how God enables recovery from apostasy. and he said I will, his response is not anger, nor an impulse to destroy, but rather concern and a hope to salvage. prune, assist in overcoming weakness, only atonement and Christ can cut out weakness. Pruning may be trials and difficulties that cut and hurt, but that spawn growth. dig about, protect, provide structure and environment for tutelage. nourish, (22x in this chapter) love, teach, provide for, sustain, suggest the great effort and watchcare the Lord gives his people. Nourish may be the word of God through Prophets. young and tender branches, see Mosiah 3:19, those that yield and bend to Father’s will, child-like, still in touch with the Lord, that ultimately produce the original, good fruit. Also, young and tender suggest the rising generation, such as those who entered Canaan after the old were lopped off. See Is 5:7 ‘Men of Judah his pleasant plant.’ As to why ‘vineyard’ when we’re talking about olive trees:
There’s this thing about the garden. I mentioned that it [the olive tree] prefers the rocky land. The whole coast of Dalmatia is olive groves, and between the olive trees are the vines growing. The word kerem is the word for olive grove in its oldest occurrence when it appears in the book of Judg. 15:5 . But in the rest of the Bible it means a vineyard…Palestine is the home of the vine, as well as the olive; they go together. There’s the very famous poem by Ovid about the olive and the vine—how the vine clings to the olive and grows up around it, etc. The wedding of the olive and the vine is a classic theme. But here the word actually means either one. It means a vineyard or it means an olive grove, and they grew together. So when you see kerem in the Old Testament, you can translate it as either one. That’s exactly what Jacob has done here. Of course, he was not a cultivator; he was born after the family left home. He had probably never seen grapes growing, unless it was wild grapes down in the Qara Mountains. I doubt that. But he is talking in terms of the scriptures because he says he is quoting Zenos; he is taking his story from Zenos. It’s not his own experience at all. This is a very old story.
Hugh Nibley, Teachings of the BM
5 he, the Master himself prunes, digs, and nourishes.
6 many days, time required for growth (Alma 12:24). began to put forth somewhat a little, under reforms of Hezekiah or Josiah possibly. main top, rulers and leaders, see D&C 84:19-26; Num 14:26-38. began to perish, there is an important principle taught here—genealogy does not guaranty righteousness nor favor. See fn a, Lk 3:8-9; 2 Ne 30:2.
7 servant Amos 3:7, the prophets. Pay attention to the closeness of the relationship between the Lord and the servant throughout the chapter. At times, the Lord heeds the servant; at other times the servant listens to the Lord. There is a back-and-forth between them about what they should do and then a united effort to carry it out. They both seem to see their work as a partnership. grieveth me, because he loves his people. He will soon weep (v41).
We have to note that the work of God is a work of grief. Righteous work and grief go hand-in-hand. As the parable will show, we’ll see creation followed by grief, long and hard labor followed by grief, reviewing the fruit followed by grief. That deep sadness will be the prevailing emotion through the allegory—and for good reason, because the Lord and servant work so hard and fail again and again. It should not surprise us that so many of the prophets speak of being weighed down or troubled. The Lord speaks to his servant of his grief. Trying and failing is the ongoing narrative of working for justice.
Fatimeh & Salleh, The BofM For The Least of These
lose the tree, out of his presence, atonement becomes naught for some, or of lesser value. pluck off, not all they of Israel are of Israel (Rom 9:6; also 2 Ne 30:2). wild olive tree, would be Gentiles (Rom 11:13-17) who essentially took control of Palestine for so many years: Assyrians (2 Kgs 17:18-24), Babylonians (2 Kngs 24:14), Persians (Is 44:28 – 45:4 ), Greeks, and Romans (Is 49:21; 1 Ne 21:21). main branches, apostate Israel, the most wicked. wither away, spiritually die. cast then into the fire, physical and spiritual death.
8 take away, scattering of Israel for at least four reasons (1) no protection because of wickedness, (2) to preserve the identity of groups of Israel (Jaredites, Lehites), (3) to fulfill the Abrahamic covenant by dispersing the blood of Israel (see Jer 23:1-2; 1 Ne 21:1), and (4) to strengthen Israel. If Israel as it was first known is to die (geographic Israel, really), then the Lord seeks to preserve what goodness may yet exist in the covenant people. This scattering happens over and over again during Israelite history (720, 600, etc.). young and tender branches, lost tribes (2 Kgs 18:9-12); Judah (Gen 49:22-26 & Jer 28:8-10); Lehites (2 Ne 3:5; 10:20); and others. graft, this is an interesting, but true, horticultural principle, ie that grafting as such can strengthen a tree. It has a double meaning in the parable. In this verse it means mixing with other nations; but later (v52), where the grafting is back into the Mother tree, it is 1 Ne 10:14 ‘coming to a knowledge of the true Messiah—converts, missionary work, etc. They are “adopted” into the House of Israel. As Heber C. Kimball taught, “Repentance, baptism, and the laying on of hands for the gift of the Holy Ghost…are the grafting principles.”
If any of the Gentiles will believe, we will lay our hands upon them that they may receive the Holy Ghost, and the Lord will make them of the house of Israel. They will be broken off from the wild olive tree and be grafted into the good and tame olive tree, and will partake of its sap and fatness. All of this made perfectly good sense to a horticulturally aware society…If you take a bud and inoculate it into another tree, it ceases to receive nourishment from its original stock; it must, however, receive nourishment…from the tree into which it has been introduced; it is supported by it, and becomes incorporated with it. It is so with the House of Israel and the Gentile nations; if the Gentiles are grafted into the good olive tree they will partake of its root and fatness.
Brigham Young, Teachings
root, (see v18) Jacob later teaches (6:7) that nourishment comes from the ‘word of God’ so the root is the word. It’s also the blood of Israel (D&C 86, Gen 45-46, Rom 3), or better yet, the covenant of Abraham, which always remains good. Ultimately, it is Christ, as in ‘if it so be that the root of this tree will perish’ ie the Lord is willing to sacrifice himself to save the fruit, us. “I am the vine,” etc. Jn 15. fruit, people, good works, that which gives joy or heartache/ heartburn! preserve unto myself, becoming Celestial heirs and return to God’s presence (see v53-54, 60; Moses 1:39).
9 in the stead thereof, per v5 the wild olive branches replaced the cut-off main branches at the top of the tree—Israel’s leaders. Thus, the Gentiles are not only grafted on to the tree but are assigned a position of leadership. cumber, waste and make useless. C/r v30,44. The land of Israel was essentially in the center of the ancient world and should have been a very strategic missionary location. However, instead of blessing nourishing the nations, it cursed them, thus wasting the precious, strategic ground on which Israel lay.
10 servant did, as prophets are the quintessence of obedience. Christ also is the ultimate servant.
11 saying unto his servant, note how the Lord is always in touch with his servants, the prophets (Amos 3:7). preserve the roots, is the goal, save and reclaim the goodness that is in all humankind.
12 watch…and nourish, this is the prophet’s errand, and any who serve the Lord. They are to do as the Lord himself would do. The Lord watches us and knows our every move.
13 place, or later in v21-25 plant, suggests that some were simply transposed from one area to another, not necessarily grafted or mixed with Gentiles. Think Lehites, but there would have been others. nethermost part, suggests a place seldom traveled to, hidden, low; also furthest away. In the following verses, there will be four places where the branches are planted, which suggests the four corners of the earth, 1 Ne 22:25. One of these was the Americas, which had been kept from the knowledge of the world for so long, 2 Ne 1:8-9. This would also be the case wherever the lost tribes are. lay up, (9x in this chapter) to treasure, bring back to him into his kingdom. The righteous are often taken up, like Enoch’s city. Also, the resurrection, which is the firstfruits of ingathering (Jacob 4:11). See v18 notes below, where laying up is also described in scripture as gathering into the garners (Alma 26:5). A great harvest of fruit shortly after the meridian of time (former day saints) was ‘lain up’ or gathered into the garners through martyrdom. Elder Neal A. Maxwell taught that the garners were Temples, and laying up the fruit was receive one’s endowment and sealing ordinances. season, a time period, which ended when apostasy began. natural branches of the tree, those true to their divine natures.
14 hid, (v20) again a reference to the Americas and the lost 10 tribes. some in one and some in another, c/r v20, Alma 26:36 ‘lost.’ We know of at least three groups: 10 tribes (Assyria and the north), Judah (Babylon), and Lehites (America). But we also know there were other sheep. my will and pleasure, there seems to be a parallel to ‘my work and glory.’
Section 3: v15-28, Former Day Saints
(v15) End of prophets to ministry of Jesus (approx 400 BC -30 AD)
(v16-28): Former-day Saints (Ministry of Jesus (approx 30-90 AD)The allegory tells us that the Lord and servant taste the fruit, check the roots, and examine the branches. They are careful and honest about the results of their work, not just at the end, but throughout, checking in again and again along all the stages. It is important to pause sometimes in the work and look at whether what we are doing is good.
15-25 good fruit are are those who were resurrected at Christ’s resurrection, per Jacob 4:11 where the righteous that were resurrected were the ‘firstfruits’ unto God.
15 a long time passed away, down through the ages of the ancient world to Christ; the scattering down to the ministry of Christ. let us go down, echoes the pre-mortal council and suggests the Lord himself is coming down with his servants the prophets, see v16 (Christ’s ministry); thus, the birth of Christ, condescension of both the Father (1 Ne 11:16) and the Son (1 Ne 11:26). labor, in the vineyards of the Lord, see Alma 28:14; teach, missionary work, Christ’s ministry, Jn 4:31-36.
16 Lord…went down, with his servant, this is the Savior’s ministry. Mosiah 14:33-34.
17 the tree in which the wild olive branches had been grafted, the original mother tree, Jews in the Holy Land and environs at the time of Christ. As a result of being subjugated by foreign powers (wild olive branches), humbled, and dispersed throughout the ancient world, there was a people ready for the gospel. That is why the apostles had so much success. These early converts (the righteous, the book of Acts) were the good fruit like the natural fruit, and included many converted Gentiles (formerly wild branches now grafted in). Gal 3:27-29; Jn 4:31-42; Mt 2:1. beheld that it was good, a creation allusion.
18 root, must be Christ (see v8 above), who is the true source of life and nourishment (like the vine in Jn 15). moisture, is the like the Holy Ghost, see Jacob 6:7-8 about not ‘quenching’ the Spirit. Because of the strength of the root (Christ), the wild ones were made tame (think Gaius in The Chosen). So the moisture is Christ also, or more specifically his Spirit (since he is the root/vine). It is the light of Christ. See D&C 45:56-57. This can occur with each of us. lay up against the season, truly, the great harvest of fruit from the meridian of time (former day saints) was ‘lain up’ or gathered into the garners (Alma 26:5), many by martyrdom. Or, rather, since Elder Neal A. Maxwell said the garners were the Temples, laying up the fruit must also be to receive one’s endowment and sealing ordinances, prior to martyrdom or death. The ‘season’ ended when apostasy began. the wild branches have brought forth tame fruit; now if we had not grafted in these branches, the tree would have perished, as one scholar has put it, converts, those from within and without the house of Israel, are the life blood of the Church in any age. Their holy enthusiasm, zeal for righteousness, and childlike innocence and submission are ever an immense strength to the Church itself. The wild branches need the strength of the natural tree’s root to bear fruit, just as the natural tree needs the new life provided by the wild branches. The botanical image is that of successful surgery. A drastic step was taken to save the tree.
19 nethermost, part again are those places to where Israel had been scattered, including the Americas. come, let us go, thus this is Christ post resurrection visiting his ‘other sheep’ or the lost tribes of Israel. Jn 10:16; 3 Ne 16:1-4.
20-25 FOUR GROUPS (four corners of the earth): (1) v20 hid, suggests lost tribes; (2) v23 Jews?; (3) v24 among all the world, other sheep; (4) v25+ Lehites! good fruit, here could be those who were resurrected at Christ’s resurrection. poor spots, of ground could be literal, tough living conditions, difficult agricultural seasons; which tribulation must have forged character and righteousness; the fire forging their faith. Thus they all produce good fruit.
20-21 hid, (v14) here was much good fruit, even though the ground was the poorest in all the earth!
22 counsel me not, see Jacob 4:10. Hardship often refines and strengthens instead of weakens. Notice that the Lord has been nourishing it for a long time. He does not forget his children, wherever they are.
23 Look hither…this spot of ground was poorer than the first, ha ha, show off! Well, I guess the Lord is just making a point. See v20-21 notes. planted, settled His people in a land, gave the gospel to (v21-25)? This as opposed to ‘graft’ which was mixing with Gentiles. See commentary above, v13 ‘place.’ Jews, Acts 20:21.
24 another branch also, this third branch will not be mentioned again, but some suggest that this spot is the same as in v25:
The Lord next invites the servant to behold the third branch that had brought forth fruit (v. 24). Some interpret this branch as different from the one described in verse 25; however, a comparison with verse 39 shows there are only three branches. This is also supported historically, since the Savior mentioned only three groups of Israelites that he had visited or would yet visit. He had visited the Jews and told them of his other sheep (John 10:14-16). He was among the Nephites and identified them as the other sheep he had mentioned to the Jews (see 3 Nephi 15:21-24), and then told the Nephites he was going “to show himself unto the lost tribes of Israel” (3 Nephi 17:4). The following verses are, therefore, and extension of the description of the third group.
Professor Monte Nyman, BofM Commentary: These Records Are True
25 good spot, is America, the choicest of all lands (see all fn’s). Two parts are Lamanites (wild part) & Nephites (tame part). C/r v45; Hel 15:3-4. [But so we see that there are always multiple applications, we can also see this spot of ground as representing each of us. We are the good ground, and yet within us we produce both good and bad fruit.]
26 cast them into the fire, one way to see this part of the allegory is as a test for the prophets. As one author put it, “the noble spiritual leader then stands, like Jesus his exemplar, as a mediator for the people over whom he has charge.”
27 servant said, pleads actually. In this case, the servant symbolizes all of the BofM prophets who prayed that their seed would be spared, even though they would dwindle in unbelief. He also symbolizes the Savior of course. C/w v50! (see result in v45). There must have been a compromise of sorts, as we see the fulfilment of this in 3 Ne 8-10. Only the most wicked were slain, while others were spared for further pruning and nourishing. C/ v27, 50; JST Ex 32:9-11,14,30-33 where Moses is the pleading servant; or Abraham with Sodom.
Here the narrative flips (from the servant questioning in 21-22), and it is the Lord who feels despairing and the servant who offers hope. This exchange is a testament to the power of a working relationship with God, one that offers us the ability to sometimes ask God for more grace in our call. We can ask, God, can I try this? I want to stay a little longer here, even though it does not seem to be working. Can you give me your blessing to keep going? and God relinquishes something and lets us continue that work. At this point in the allegory, the Lord not only acquiesces, but continues as a co-laborer in the work, trying to save the tree because the servant believes in it.
Fatimeh & Salleh, The BofM For The Least of These
28 the Lord…did nourish all the fruit of the vineyard, even when love and care yield little response, God and Christ continue to innovate to coax good fruit out of each tree. Here, Christ visited all of his vineyards after his resurrection and nourished them all. We will someday have these words, per 2 Ne 29:12-14.
Section 4: v29-49, Great Apostasy or results therefrom
(v29) Great Apostasy: (from apostasy of early church to near the times of refreshing, approx 90 AD – 1820)
(v30-75): (Conditions of the Great Apostasy, Restoration, approx 1820-Millenium)
29 long time, 1800 years. Is 60:2. us, the Lord again is to come down (c/ v38). One way to see this is as Christ’s visit(s) to the prophet Joseph Smith. Also, the coming down of the servants are, in one sense, the coming down of premortal spirits who were called and prepared from the foundation of the world to labor in their particular era of time. See D&C 138:53-56. end soon cometh, JS-H 1:36-41.
30 to the tree, mother tree, the Jews, Palestine, Old World environs. all sorts of fruit, simply, apostasy (fn a), many religions, think of JS’s explanation in JS-H 1:5-9, 19.
31 this long time, note that Christ and his servants have been nourishing the tree this whole time, even throughout the apostasy! taste, try/test people’s hearts. Mt 15:13; Rev 3:16.
32 much fruit, and there is none of it which is good…all kinds of bad fruit, who would not rather have one good orange than a truck full of rotten ones! See JSH 1:19 (fn b). Point: even God may work hard and have things not turn out the right way. grieveth, again, is an understatement. profiteth, see v53-54 ‘for mine own purpose’ and ‘I may yet have glory’ both suggesting that the profit is mankind’s immortality, per Moses 1:39, “And this is His progression,” JfieldS (or D&C 132:63).
33 what shall we do unto the tree, that Lord asks his servant, for that will he do. This is how Christ instructs his disciples. c/r Mt 12:33; Jn 15:16; Rom 11:16; 3 Ne 27:11,12
34 wild branches, ironically brought life life, just as Jacob used the Lamanites, considered “wild” (Enos 1:20), to help reform the Nephites in Jacob 3. the roots are alive…they are yet good, that to which they are tied. D&C 113:5-6; 86:8-10; 103:17. The Abrahamic covenant, or just the Covenant. This could be Christ for Christians, the Law for the Jews, other great truths espoused by the sacred or the secular. Since we’re talking about the Mother Tree here, it is more likely the Old World. Also, the Light of Christ is in all of us.
35 the tree…and the roots thereof profiteth me nothing so long as it shall bring forth evil fruit, good logic. What good are good roots that produce evil fruits? Rom 9:6, ‘For they are not all Israel, which are of Israel.’ Is 49:6; D&C 86:11.
36 much strength, our divinity. hitherto brought forth…good fruit, the logic here is that the roots have brought forth good fruit before, even from the wild branches, thus there must be good in them and for this reason the Lord has preserved them; but again, where is the good fruit now? One way to look at this, if we are thinking of apostasy, is that while there may be a culture of apostasy, and individuals are products of their time, the individuals themselves are yet children of God with infinite capacity (good roots); so if the culture or church or environment can be changed, they can then fill the measure of their creation (bring forth good fruit). The Restoration would be an important part of that process. for mine own purpose, c/w v53; also WofM 1:7.
37 the wild branches have overrun/overcome the roots, interesting. What does it mean? D&C 123:12, though the roots are still good. Also, the plain and precious things taken out of Bible, 1 Ne 13:26. Notice that soon the tree will be ripened, day is past (procrastinated repentance, Alma 34:32-35) and ready for burning. This is another horticultural principle, that a plant and a parcel of ground for that matter, only have a certain number of seasons in them before they need to be burned, cleansed, overturned, etc. All the nutrients get sucked out of the ground. Thus the earth too will be ready to be burned. Fn a D&C 45:30.
38-39 the first and the second and also the last, the same had occurred in the other parcels. Note only three groups now—the third that was mentioned in v24 suddenly ends. One idea is that v24 & v25 are the same group (only three then). Another idea is that the third group could be the Mulekites (or some other like group) who combined with and became Nephites. Mormon 5:15-16; 6:10-15.
40 wild fruit of the last had overcome, ie the Lamanites had overcome the Nephites. Fn a Hel 15:3-4; c/r Mormon 6.
41 wept, now (Moses 7:28), whereas before it was ‘grieved.’ what could I have done more, repeated again in v47 and v49. C/r D&C 35:8; 103:17; 133:67; 136:22. See D&C 19:19 ‘I have finished my preparations unto the children of men.’ All this suggest God’s love for us. Also, notice how God takes all the responsibility. While he invites the servant to do the work together, when it fails, he reverts to a singular pronoun, I.
42 these which have once brought forth good fruit, again are the Nephites. They indeed had brought forth much good fruit for 300+ years (see 4 Nephi). good for nothing, c/w v46 ‘no worth.’ The Lord had made tremendous efforts, yet the result is universally disastrous.
43 a good spot of ground; yea, even that which was choice unto me above all other parts of the land of my vineyard, America. Ether 2:7-12
44 I also cut down that which cumbered this spot of ground, namely the Jaredite nation, see fn a Mor 9:23. Omni 1:20-22; Ether 13:20-21.
45 because I plucked not[all] the branches, in other words, he spared some (see 3 Nephi 8-10), and thus the wicked eventually overcame the righteous. “O all ye that are spared because ye were more righteous than they, will ye not now return unto me, and repent of your sins, and be converted, that I may heal you?” 3 Nephi 9:13
46 not withstanding all the care, God’s love and tender mercies. no good fruit…they are of no worth, a stunning statement. See v42 ‘good for nothing.’ Is anyone really of no worth? Perhaps ‘unproductive’ would be a better description. The tree is always loved by the Lord, and of worth in that sense, but if it brings forth no goodness, it is, by definition, “good for nothing.” Perhaps, while we ought to remain certain of our intrinsic worth as God’s “pleasant plants” into whom he invests so much time and energy, we should also think about what kind of fruit we are producing for the Lord.
47 Have I slackened mine hand…Nay, the point of course is that the Lord has done and continues to do all that he possibly can to nourish and sustain us and help us grow and produce good fruit. dunged it, v64, chasten, D&C 101:3-5; 136:31; Prov 3:11-12; 9:8-9, that which causes growth, though unpleasant. stretched forth mine hand…almost all the day long, comes from Isaiah, see fn’s b,c!!! Jacob 6:4,7; 1 Ne 20:4,8. A day to the Lord is 1000 yrs, thus he could be referring to the week of the earth’s existence (7000 yrs) as how long he holds out his arms to us. His efforts are continual and untiring. Also, ‘day of this life’ per Alma 34:33. almost, are there times when he cannot, or will not, stretch forth his hand to us, as when he might leave us to our own devices? it grieveth me that I should hew down all the trees, recalls Malachi’s prophecy (Mal 4:5-6) and Joseph’s continual quoting and retranslating of it, that unless a welding link is established between generations through the sealing power of the priesthood, “the whole earth [will] be utterly wasted” at the coming of the Savior (D&C 2; Joseph Smith History 1:38-39). who has done this, a shift now, to the main question!
48 loftiness, or PRIDE, ‘the root of all evil’ (per Ezra Taft Benson). Thus the root of pride takes the place of the root of Christ! D&C 38:39 ‘beware of pride, lest ye become as the Nephites of old.’ What’s even more instructive is that no one says it was ‘Satan.’ It is ourselves. We should not blame our actions on anything external. taking strength unto themselves, fn c D&C 121:49; Jacob 4:10, instead of sapping the Lord and his Spirit they sap themselves. Or, instead of relying on their interconnectedness with others, other trees and branches. the branches have overcome the roots, if branches grow too large, the roots cannot sustain them, and the tree will die. If the tree yields too much fruit, the fruit will not be good fruit, and the tree will be cumbered and overrun. So we must match that which is outward with that which is inward, or else we become hypocrites and die spiritually. Mt 15:1-9; Is 24:5-6.
Our personal vineyards become lofty and produce strange fruits when we polish only the ‘outer vessel’ of our lives and allow the ‘inner’ to rot away. I refer to people who perform religious rituals to receive the acclaim of congregations rather than the approval of conscience. I refer to those who become so immersed in administrative and management affairs that they have little time to read, pray, and ponder over the affairs of God.Such persons allow the branches to overcome the roots in their lives (see Matthew 23). In contrast, there are those who invest themselves solely in the books and dig for facts without using their knowledge to bless others. These ever-searching but never-applying souls permit their roots to overrun their branches. At a time when enemies were threatening Israel, they engaged in two actions simultaneously. First, they prayed unto their God, and second, they built a protective wall around their city. While engaged in prayer, they strengthened their spiritual rootings. While building the wall or performing outward duties, branches of security were allowed to grow. Note these words: ‘We made our prayer…and set a watch’ (see Nehemiah 4:1-12). Of a surety, we must keep the roots and branches balanced. Prayer must complement practice; worship must equal work; and study must enhance service.
Carlos Asay, Rooted and Built Up in Christ
49 I have done all, is sobering. This is an Abraham/Sodom like experience. ‘It is finished’ D&C 19:16-19.
Section 5: v50-74, Gathering of Israel, Latter Days
50 spare it a little longer, c/ v27; Alma 42:15; Ex 32:7-14; also, the pleading servant is Christ, as noted above, and this verse seems reminiscent of Christ pleading in the Garden of Gethsemane that we be not burned. Prophets of course also plead. The verse models the tension between justice and mercy. Alma 421:15.
51 I will spare it, the love and longsuffering of God!
52 grafting, THE GATHERING, and more specifically, ‘coming to the knowledge of the true Messiah’ 1 Ne 10:14. This is the gathering of Israel, to both physical and spiritual lands of promise. In 1948, the State of Israel was created. in the nethermost part, figuratively is is those furthest away, most foreign to us, who hold forth the possibility of introducing enough newness to save the trees, which cannot survive on their own. plucking from the tree those branches whose fruit is most bitter, this time I am seeing this not has people being killed off (morbid) but as the worst parts of each of us being shed, developed, restored—all in preparation of being grafted in, of receiving the Savior and his gospel.
53-54 for mine own purpose…and that I may yet have glory, suggest that the profit is mankind’s immortality, per Moses 1:39, ‘And this is His progression’ JfieldS (or D&C 132:63). preserve unto myself the roots, or, in essence, the Mother tree itself, to be transplanted to God’s abode. We can think of a family tree, and God would preserve all of his family. 1 Ne 10:14; 15:12-14; D&C 86:8-11; Jer 31:1-9.
54-56 grafted in/grafted in, now there is a gathering of good fruit (spiritual Israel) everywhere. The geographic Gentiles (though really ‘root’ Israel) will be gathered to their own; they will all be gathered in their own lands of inheritance, thus producing a whole vineyard of good-fruit bearing trees. How? Through the spreading of the Gospel throughout the world. Also the Bible and the Book of Mormon being grafted together. The mixing of all mankind. Israel is everywhere (1 Ne 14:12).
The gathering of Israel consists of joining the true Church and coming to a knowledge of the true God…Any person, therefore, who has accepted the restored gospel, and who now seeks to worship the Lord in his own tongue and with the Saints in the nations where he lives, has complied with the law of the gathering of Israel and is heir to all of the blessings promised the Saints in these last days…And so the gathering is taking place. Korea is the gathering place for Koreans, Australia for Australians, Brazil for Brazilians, England for the English.
Spencer W. Kimball, Teachings
54, 57 when they be sufficiently strong & pluck only the most bitter, as in the Parable of the Wheat and the Tares.
The Lord wants the tares and wheat to grow together: for Zion must be redeemed with judgment, and her converts with righteousness. Every Elder that can, after providing for his family (if he has any) and paying his debts, must go forth and clear his skirts from the blood of this generation. … Instead of trying members for transgressions or offenses, let every one labor to prepare himself for the vineyard, sparing a little time to comfort the mourners; to bind up the broken-hearted; to reclaim the backslider; to bring back the wanderer; to re-invite into the kingdom such as have been cut off, by encouraging them to lay to while the day lasts, and to work righteousness, and, with one heart and one mind, prepare to help redeem Zion…. Souls are as precious in the sight of God as they ever were; and the Elders were never called to drive any down to hell, but to persuade and invite all men everywhere to repent, that they may become the heirs of salvation. It is the acceptable year of the Lord: liberate the captives that they may sing hosanna.
Joseph Smith, Teachings
58 trim up…pluck from, this will be the last pruning of the vineyard. Trimming may refer to preparing or refining the saints as the bride preparing for the Bridegroom.
59 that the good may overcome the evil, the idea seems to be that the mixing of the branches can revitalize the tree, taking the original strength from the good roots. Horticulturally, this is exactly what can happen with grafting; and it’s an apt description of what each of us must do with the Lord’s help—overcome the natural man.
Spirituality is the consciousness of victory over self, and communion with the Infinite.
David O. McKay, Gospel Ideals 390
Salvation is nothing more nor less than to triumph over all our enemies and put them under our feet.
Joseph Smith, Teachings 297
60 preserved the roots…the branches…the first fruit, note the recurrence of this idea of preservation, see vs 8, 53-54, 74. Salt was a sign of the covenant because it is a preservative. Note that the root is always good, since it is Christ; so, it is the branches and the fruit that we are really concerned about. God wants us all to be ‘first fruit’ and is committed to do whatever it takes to help us become such (Jacob 4:11; D&C 88:98; 1 Cor 15:20-23; Rev 14:4; 2 Ne 2:9).
61 go to and call servants, here is where we begin to really get our latter-day context, the call of Latter-day Saints to labor in the vineyards of the Lord, scattered all over the world. We must call other servants and labor diligently to prepare the way for the Lord to bring forth the fruit. Note that we do not bring forth the fruit, only prepare the way (1 Cor 3:6; 1 Ne 3:7; D&C 84:88; D&C 24:19; 33:2-4; 39:17). natural fruit, the precious fruit or the souls of men, D&C 18:10-16. The reference is a change from earlier references in which the fruit is described as good or useful (or worthless and corrupt). There appears to be a greater meaning here, perhaps one that suggests our innate, intrinsic divinity—our most natural state.
Missionaries, teachers, home and visiting teachers, parents, etc. labor diligently with our might, D&C 4.
62 this last time, this is the dispensation of the fulness and last of times (D&C 21:9; 33:3,4; 39:17; 43:28; 71:4; 95:4; Jacob 6:2) and these are our days.
You young disciples are so privileged, and though the times in which you will live will be turbulent, there will be glorious accomplishments, too. Thus, I have desired to place some perspective on these, your days, and I salute you for what your generation represents and the divine compliment God has given you by placing you here—now. Make use of these, “your days,” for as you become more like Jesus, there will be more and more things He will give you to do. My feelings are such that I salute you! Perhaps this feeling is so strong because I have a more keen sense of who you really are than you do, a clearer picture of your rendezvous in these, your days.
Neal A. Maxwell, These Are Your Days (2002)
63 last first/first last, order of gathering set forth, per revelation (Mt 20:1-6:3 Ne 21:22-28; Jac 5:63). Order of those coming to a knowledge of their Redeemer. Geographic Gentiles are first (planted branches in the nethermost part of the vineyard) then the Old World is last (Mother Tree), though all may be nourishedtogether. both old and young, ?
64 dung them, (v47) nurture, purify, chastise? D&C 101:3-5; 136:31; Prov 3:11-12; 9:8-9. last time…end draweth night, as in v62. And if it be so that these last grafts shall grow, note that the servants are to labor on a tree according to the tree’s yield. Thus, in areas of the world that grow fast (Chile? Philippines?), more particular care is taken to prepare the way for them, that they may grow.
65 according to the strength and the size thereof, as in the wheat & tares. Fn a, D&C 86:6-7. The growth of the church has occurred in this manner throughout the world since the Restoration began. Building up the church, as leaders know, is a delicate process, as is the process of actual grafting.
66 clear away the bad according as the good shall grow, c/w parable of wheat and tares, Mt 13:24-30; D&C 86:6-7. These can be trials/thorns that keep us in check. Thus one does not excommunicate the members of a branch of neophytes who make uninformed errors. the root and the top may be equal in strength, see v73. This would apply to an individual as well as a congregation. Thus, when one is in sin, do not cut him/her off, but allow the good to overcome the bad, plucking only the bad away from the individual. Another great application of this principle is in a disciple’s knowledge (top) and testimony (root). When one is ahead of the other, there is trouble. Much knowledge with little testimony creates clever devils. Much testimony with little knowledge creates believers that are ‘carried about by every wind of doctrine.’ root and top may be equal in strength, Christ is the root and we are the top (branches), so we must be equally yoke with Christ. sweep away the bad out of my vineyard, as in the parable of the Net (Matt 13:47-50). See also D&C 105:26-31; 112:23-26. What other applications do you see?
67 the branches of the natural tree will I graft in again, the Jews will be gathered.
68 they shall be one, or ‘one body’ (v74). They will be Zion!
69 out of all the land, suggest death, perhaps both physical and spiritual. If this is the case, we can think of the vineyard as not just the earth but also the spirit world, and the final casting away as sons of perdition, of which there will be few. D&C 63:54; 2 Ne 30:10.
70 servant…other servants…there were few, Joseph Smith and all those who are part of the Restoration in the last days, including you and me. D&C 101:55; 103:21. The Savior taught that “the harvest truly is great but the laborers are few: pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest” (Luke 10:2). There are indeed few (1 Ne 14:12), but they are “armed with righteousness and with the power of God in great glory” (1 Ne 14:14).
71-72 go to and labor in the vineyard with your might, a missionary classic!!! ‘With their mights’ see v62, 71. last time, see v62,63,64,76. end is nigh at hand, ie the ‘eleventh hour’ D&C 33 in its entirety, but v3 specifically. the season, ie the Millennium. labor with me…the Lord labored also with them, this seems to be the only time He did this, at least in such dramatic fashion, D&C 38:7. Latter-day laborers are not alone.
There has come to me in these last few days a deepening and reassuring faith. I can’t leave this conference without saying to you that I have a conviction that the Master hasn’t been absent from us on these occasions. This is his church. Where else would he rather be than right here at the headquarters of his church? He isn’t an absentee master; he is concerned about us. He wants us to follow where he leads.
Harold B. Lee GC October 1972
have joy in the fruit, of our labors, see Alma 26; D&C 18:10-16. obey…in all things, as the Stripling Warriors, Alma 53:21; 57:21; 58:40. Haggai 2:4. Our responsibility, D&C 84:88.
73 grow and thrive exceedingly, and such is the growth of the church today at least as compared to previous dispensations. As to wild branches began to be plucked off and to be cast away:
Some members of the Church have an erroneous idea that when the Millennium comes all of the people are going to be swept off the earth except righteous members of the Church. That is not so. There will be millions of people…of all classes, and of all beliefs, still permitted to remain upon the face of the earth, but they will be those who have lived clean lives, those who have been free from wickedness and corruption. All who belong, by virtue of their good lives, to the terrestrial order, as well as those who have kept the celestial law, will remain upon the face of the earth during the Millennium. Eventually, however, the knowledge of the Lord will cover the earth as the waters do the sea. But there will be need for the preaching of the gospel, after the millennium is brought in, until all men are either converted or pass away. In the course of the thousand years all men will either come into the Church, or kingdom of God, or they will die and pass away. In that day there will be no death until men are old. Children will not die but will live to the age of a tree. Isaiah says this is 100 years (Isaiah 65:17-25). When the time comes for men to die, they will be changed in the twinkling of an eye, and there will be no graves.”
Joseph Fielding Smith, Doctrines of Salvation 1:86-87
74 like unto one body, (see v68 above, also Ez 37:15-23) and the fruits were equal, (‘when he shall appear, we shall be like Him’, etc) in a sort of United Order. D&C 38:27. He is speaking of the mother tree and the nethermost trees, that all had become as one body. God’s joy and purpose are realized only when the various trees were one and equal. Here the Olive Tree and the Tree of Life merge into one symbol. preserved, meaning they went through the temple to receive the preserving/sealing covenants (see notes for v8, 53-54, 60). natural fruit, most precious from the beginning, is the souls of men whose hearts are like the Lords, Moroni 7:48; D&C 18:10-16. Those true to their divine natures, child-like. from the beginning, v75 ‘as it was in the beginning’ ie since premortality.
Perhaps the most important theological point of this verse was that the fruits were equal. The success of the Lord’s plan did not depend on whether the fruit was borne by a natural or a grafted branch. The strength of the root was sufficient for all. The original Abrahamic covenant produces Yahweh’s peculiar (his very own) people (Ex. 19:5, Deut. 14:2, 1 Pet. 2:9), and the benefits of the covenant produce children capable of exaltation, whether they come to the covenant through heritage (the Jews) or adoption (the Gentles). Significantly, Joseph Smith declared “all the minds and spirits that God ever sent into the world are susceptible of enlargement.” All recieve the benefits of the gospel equally. Before the Lord there is no respecting of persons. In Paul’s terms: “For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise” (Gal. 3:27–29).
Brant Gardner, Second Witness
Section 6: v75-76, Second Coming, Millennium
75 called up his servants, interesting. D&C 116; Dan 7:13-14, 22. Or called them home, like Joseph and Hyrum’s martyrdom. blessed art thou, this is the blessing of all prophets, missionaries, and disciples of Jesus who have labored in the last dispensation, or any dispensation for that matter. D&C 18:10-16; 101:60. Second Coming. ye shall have joy with me, eternal life, fruit (1 Ne 8:12; 11:22-23; 25:36).
76 long time, 1000 years, the Millennium. D&C 45:58; Rev 20:3-6. lay up unto myself, also suggests relaxing with family, enjoying each other’s company, etc. These are the things that come to my mind. Once when Joseph F. Smith was on his way to England on another mission, he stopped in Nauvoo to see his aunt, Emma Smith. She asked him if he enjoyed ‘wandering’ (the word for itinerant preachers) to which he replied that no, not really, and that he’d rather stay at home. Emma then responded, “Someday we will all be able to stay home.” prune, dig, nourish, and dung, all the words of labor from the allegory.
Section 7: v77, End of World
77 evil fruit comes again, end of Millennium, Satan loosed, Rev 20:3,7-9; D&C 88:114. bad cast away into its own place, sons of perdition, Rev 20:10,14. The earth will then be burned by fire, or the glory of God as it is celestialized, Rev 21:1, to the wicked’s destruction and the to the glorification of the righteous. C/r D&C 29:22,23; Rev 20; D&C 130. good and the bad to be gathered, JS-M 1:4, 31, 55; D&C 43:31; D&C 88:101; JS-M 1:55.
And when the thousand years are expired, Satan shall be loosed out of his prison, and shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea.”
Revelation 20:7-8
Satan shall be bound, that old serpent, who is called the devil, and shall not be loosed for the space of a thousand years. And then he shall be loosed for a little season, that he may gather together his armies. And Michael, the seventh angel, even the archangel, shall gather together his armies, even the hosts of heaven. And the devil shall gather together his armies; even the hosts of hell, and shall come up to battle against Michael and his armies. And then cometh the battle of the great God [a final struggle between good and evil at the end of the Millennium]; and the devil and his armies shall be cast away into their own place, that they shall not have power over the saints any more at all.
D&C 88:110-14
burned w/ fire, become Celestial, “receive its paradisiacal glory” AofF 10. The botanical image of fire is one of renewal as much as of destruction. It is through the burning of the fields that nutrients are returned to the soil. Therefore, this burning is not devastation but transformation. It is a renewal of life rather than a cessation of life.
Conclusion
As noted earlier, Jacob cites Zenos’s allegory to answer a specific question: “And now, my beloved, how is it possible that these, after having rejected the sure foundation, can ever build upon it, that it may become the head of their corner?” (Jacob 4:17). In other words, how can we be reconciled to God through Jesus Christ?
If I were writing in good Hebrew style I would expect the reader at this point to know, from the allegory itself and the above discussion, how reconciliation takes place. But I am not, and I would be untrue to my own heritage if I did not to the best of my ability clearly explain how we can be reconciled to God through Jesus Christ. As the allegory suggests, the process is deceptively simple and easy: Remain attached long enough to our roots, the scriptural heritage revealed by the God of Israel, that the healing influence of divine direction, of a “knowledge of the true Messiah,” our Lord and Redeemer (1 Ne. 10:14), can change us from a twig bearing bitter fruit to a natural twig bearing good fruit. It does not matter whether our scriptural heritage is planted in a good spot on the earth or a bad one, we can bear fruit under the loving and wise care of the Lord of the vineyard.
Professor Paul Hoskisson, The Allegory of Zenos
Holy Envy 