Jacob 2:14-18

14 And now, my brethren, do ye suppose that God justifieth you in this thing?  Behold, I say unto you, Nay.  But he condemneth you, and if ye persist in these things his judgments must speedily come unto you.

15 O that he would show you that he can pierce you, and with one glance of his eye he can smite you to the dust!

16 O that he would rid you from this iniquity and abomination.  And, O that ye would listen unto the word of his commands, and let not this pride of your hearts destroy your souls!

17 Think of your brethren like unto yourselves, and be familiar with all and free with your substance, that they may be rich like unto you.

18 But before ye seek for riches, seek ye for the kingdom of God.

Jacob 2:14-18

Having pointed out the people’s desires for riches and costly apparel, while ignoring the poor, Jacob asks “do ye suppose that God justifieth you in this thing?”  Jacob tells them no, they are not justified.  In fact, if things don’t change, the judgments of God will come upon them. 

The Lord, Jacob tells them, can pierce them and, with a glance, smite them to the dust.  Jacob tells them he wished the Lord would rid them of this sin and prevent pride from destroying the hearts.

He calls upon them to stop thinking they are superior, but to think that their brethren are like them.  Be free with your wealth, he says, “that they may be like rich like unto you.” 

There was one time in Nephite history where all were treated as equals.  That was for about 200 years after Christ visited the Nephites.  “And they had all things common among them; therefore there were not rich and poor, bond and free, but they were all made free, and partakers of the heavenly gift” (4 Nephi 1:3).

With the exception to the 200 years after the visit of Christ, Nephite religious leaders constantly fought this battle.  Alma₂ gave up the chief judge’s seat to deal with the wickedness among the Nephites.  A situation similar to this was a part of his decision to give up the judgment seat.  “Yea, he saw great inequality among the people, some lifting themselves up with their pride, despising others, turning their backs upon the needy and the naked and those who were hungry, and those who were athirst, and those who were sick and afflicted” (Alma 4:12).

He asked the people of Zarahemla, “Yea, and will you persist in turning your backs upon the poor, and the needy, and in withholding your substance from them?” (Alma 5:55).

Hugh Nibley explains the problem with inequality among the people.

[T]here are certain guidelines to what is a good society, though mostly given in negative terms—those who keep the ten commandments are praiseworthy for what they do not do. Jacob gives us some rules: "Think of your brethren like unto yourselves, and be familiar with all and free with your substance, that they may be rich like unto you" (Jacob 2:17)—it is not the wealth but the inequality that does the damage.[1] 

It is inequality that the prophets deplore throughout the Book of Mormon; pride stands at the head of every one of those many lists of crimes that beset the society. Above all, this reverence for wealth will not do, Jacob tells the people; do they have any idea how contemptible this thing is to God's sight? If they value his opinion, they will not set up their own artificial scale of values (see Jacob 2:16). There is nothing wrong with having plenty, but let's all be rich! "Be familiar with all and free with your substance, that they may be rich like unto you" (Jacob 2:17).[2]

Lindon Robinson further observes:

Early on, the Lord commanded Jacob, brother of Nephi, to call his people to repentance. They needed to repent because many had begun to search for gold and precious ores, and after acquiring more than their neighbors, some Nephites supposed their inequality was evidence that they "were better than" those with less (Jacob 2:12–13). Jacob commanded them to abandon their love of riches that caused significant separations and inequalities among them: "Think of your brethren like unto yourselves, and be familiar with all and free with your substance, that they may be rich like unto you" (Jacob 2:17).[3]

The problem with the people is that they seek riches and ignore Christ.  Before seeking riches, Jacob said, “seek ye for the kingdom of God.” 

Seeking first the Kingdom of God is not easy.  Remember the nobleman who came to Christ, asking what he must do.

Then Jesus beholding him loved him, and said unto him, One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, take up the cross, and follow me.

And he was sad at that saying, and went away grieved: for he had great possessions.

And Jesus looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the kingdom of God!

And the disciples were astonished at his words.  But Jesus answereth again, and saith unto them, Children, how hard is it for them that trust in riches to enter into the kingdom of God!

Mark 10:21-24

Nephi warned us, “But the laborer in Zion shall labor for Zion; for if they labor for money they shall perish” (2 Nephi 26:31).  Alma₂ warned Corianton, “Seek not after riches nor the vain things of this world; for behold, you cannot carry them with you” (Alma 39:14).  Christ taught, “[JST Luke 12:34 Therefore seek ye to bring forth] the kingdom of God; and all these things shall be added unto you” (Luke 12:31).

Hugh Nibley shares the lesson we should learn from Jacob’s words.  “[T]he plain lesson of the injunction is to seek the kingdom of God first of all. And how do we build up the kingdom of God and establish Zion? By observing and keeping the law of consecration.”[4]

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[1] Last Call: An Apocalyptic Warning from the Book of Mormon, Hugh Nibley, Maxwell Institute, accessed February 28, 2014.

[2] Scriptural Perspectives on How to Survive the Calamities of the Last Days, Hugh Nibley, Maxwell Institute, accessed February 28, 2014.

[3] "No Poor Among Them", Lindon J. Robison, Maxwell Institute, February 28, 2014.

[4] The Book of Mormon: Forty Years After, Hugh W. Nibley, Maxwell Institute, accessed February 28, 2014.

Jacob 2:10-13

10 But, notwithstanding the greatness of the task, I must do according to the strict commands of God, and tell you concerning your wickedness and abominations, in the presence of the pure in heart, and the broken heart, and under the glance of the piercing eye of the Almighty God.

11 Wherefore, I must tell you the truth according to the plainness of the word of God.  For behold, as I inquired of the Lord, thus came the word unto me, saying: Jacob, get thou up into the temple on the morrow, and declare the word which I shall give thee unto this people.

12 And now behold, my brethren, this is the word which I declare unto you, that many of you have begun to search for gold, and for silver, and for all *manner of precious ores, in the which this land, which is a ^bland of promise unto you and to your seed, doth abound most plentifully.

13 And the hand of providence hath smiled upon you most pleasingly, that you have obtained many riches; and because some of you have obtained more abundantly than that of your brethren ye are lifted up in the pride of your hearts, and wear stiff necks and high heads because of the costliness of your apparel, and persecute your brethren because ye suppose that ye are better than they.

Jacob 2:10-13

Jacob continues to take the Nephite men to task.  He must complete this task because he was commanded of God to “tell [them] concerning [their] wickedness and abominations.”

They are in the presence “of the pure in heart and the broken heart.”  The piercing eye of God is watching as he speaks.

This is similar to words used earlier in Jacob’s sermon.  “O, my beloved brethren, remember my words … I pray the God of my salvation that he view me with his all–searching eye; wherefore, ye shall know at the last day, when all men shall be judged of their works, that the God of Israel did witness that I shook your iniquities from my soul, and that I stand with brightness before him, and am rid of your blood” (2 Nephi 9:44).

Following his brother, Nephi’s example, he tells them he will speak in plainness, giving them the word of God.  He had been given the command to get to the temple and speak God’s word to the people.

Was there any other source for Jacob’s words than the Lord?  S. Kent Brown addresses that question.

One doctrine often overlooked as being from Lehi is found in his son Jacob's teachings on fidelity in marriage (see Jacob 2:23-33). At first glance Jacob appears to be repeating instructions he received directly from the Lord, following the Lord's direction to declare "the word which I shall give thee unto this people" (Jacob 2:11). However, a more careful look at chapter two shows us that although the counsel concerning one wife indeed came from the Lord, Jacob was not the first to receive it. Lehi was the source for these directions.[1]

Jacob recounts how they had searched for gold, silver, and precious ores.  These were plentiful in the land of promise.  The Lord “smiled upon [them] most pleasingly.” But pride has entered into the picture.

They have begun to “wear stiff necks and high heads because of the costliness of [their] apparel.”  But, they don’t stop there.  They persecute others because they think they are better than they are.

Hugh Nibley explains the Nephite vices.

Just what are these vices, we begin to wonder, and the answer is loud and clear: "This is the word which I declare unto you, that many of you have begun to search for gold"; they have not been opposed in this, he tells them, for God means the riches of the promised land to be enjoyed (Jacob 2:12). But what he does not like is the invidious comparison of a competitive economy: "Because some of you have obtained more abundantly than that of your brethren ye are lifted up in the pride of your hearts. . . . Ye suppose that ye are better than they" (Jacob 2:13). It is inequality that the prophets deplore throughout the Book of Mormon; pride stands at the head of every one of those many lists of crimes that beset the society.[2] 

Where did the Nephites get this costly apparel?  Kevin Christensen explains.

The early description of economic matters is enigmatic in the Book of Mormon unless we have the Mesoamerican background. In particular, Jacob speaks against costly apparel (Jacob 2:13). This is a situation that should not exist in a society where everyone makes their own clothing from local materials and dyes. However, it fits into the trade context of Mesoamerica, where clothing was one of the most obvious modes of displaying wealth and social differentiation. Thus this Book of Mormon emphasis on the evils of costly apparel has a direct explanation in the cultural pressures of Mesoamerica at this time.[3]

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[1] Nephi's Use of Lehi's Record, S. Kent Brown, Maxwell Institute, accessed February 26, 2014.

[2] Scriptural Perspectives on How to Survive the Calamities of the Last Days, Hugh Nibley, Maxwell Institute, accessed February 26, 2014.

[3] Truth and Method: Reflections on Dan Vogel's Approach to the Book of Mormon, Reviewed by Kevin Christensen, Maxwell Institute, accessed February 26, 2014.

Jacob 2:6-9

6 Yea, it grieveth my soul and causeth me to shrink with shame before the presence of my Maker, that I must testify unto you concerning the wickedness of your hearts.

7 And also it grieveth me that I must use so much boldness of speech concerning you, before your wives and your children, many of whose feelings are exceedingly tender and chaste and delicate before God, which thing is pleasing unto God;

8 And it supposeth me that they have come up hither to hear the pleasing word of God, yea, the word which healeth the wounded soul.

9 Wherefore, it burdeneth my soul that I should be constrained, because of the strict commandment which I have received from God, to admonish you according to your crimes, to enlarge the wounds of those who are already wounded, instead of consoling and healing their wounds; and those who have not been wounded, instead of feasting upon the pleasing word of God have daggers placed to pierce their souls and wound their delicate minds.

(Book of Mormon | Jacob 2:6 - 9)

Having begun his sermon, Jacob tells them it causes him “to shrink with shame before the presence of my Maker.”  All this is because of the wickedness of the men in his congregation.

John Welch discusses the use of shame in the Book of Mormon.

Shame is mentioned often enough in the Book of Mormon to prove that a strong culture of honor and shame operated in Nephite society. For example, Jacob used a heavy dose of shame in castigating the men in the city of Nephi for their sexual infidelity and greed, berating them because their actions had wounded their wives and children and even caused himself "to shrink with shame" (Jacob 2:6–9).[1]

Unlike Nephi, Jacob is reluctant to use “boldness of speech … before your wives and your children.”  Their feelings are “tender and chase and delicate before God.”  The Lord revealed that there are times when bold language is acceptable.  “Reproving betimes with sharpness, when moved upon by the Holy Ghost; and then showing forth afterwards an increase of love toward him whom thou hast reproved, lest he esteem thee to be his enemy” (D&C 121:43). 

The congregation consists of entire families.  They wives and children have come to hear the word of God, which heals their wounded souls.  Richard Rust explains the words that they will hear.  “[Jacob] laments that his words to the women and children will be not ‘the pleasing word of God’ that ‘healeth the wounded soul,’ but sharp admonitions to offending men that for their wives and children will be like ‘daggers placed to pierce their souls and wound their delicate minds’ (Jacob 2:8–9).”

Alma₂ would follow Jacob’s example when preaching to the Zoramites.  “And now, as the preaching of the word had a great tendency to lead the people to do that which was just—yea, it had had more powerful effect upon the minds of the people than the sword, or anything else, which had happened unto them—therefore Alma thought it was expedient that they should try the virtue of the word of God” (Alma 31:5).

Even though he was commanded by God to preach to them, he was burdened by what he must do.  He must “admonish [them] according to [their] crimes.”  Instead of healing wounds, he would enlarge the wounds of those who had been wounded.  Instead of “feasting upon the pleasing word of God,” they will “have daggers placed to pierce their souls.” 

Marilyn Arnold explains:

It appears from the text, too, that conflict and grief have engendered in Jacob an intense empathy toward the suffering of others. Jacob's compassion is particularly evident in an emotional sermon he delivers after Nephi's death… although painfully reluctant to harrow the already injured feelings of the women and children in the congregation, Jacob chastises the Nephite men for marital infidelity. Their wives and children, and others too, he declares, have come to hear the word of God, but will instead "have daggers placed to pierce their souls and wound their delicate minds" (Jacob 2:9).[2]

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[1] Judicial Punishments: Types and Rationales, John W. Welch, Maxwell Institute, accessed February 23, 2014.

[2] Unlocking the Sacred Text, Marilyn Arnold, Maxwell Institute, accessed February 23, 2014.

Jacob 2:1-5

Chapter 2

Jacob denounces the love of riches, pride, and unchastity—Men should seek riches to help their fellow men—Jacob condemns the unauthorized practice of plural marriage—The Lord delights in the chastity of women. About 544–421 B.C.

1 THE words which Jacob, the brother of Nephi, spake unto the people of Nephi, after the death of Nephi:

2 Now, my beloved brethren, I, Jacob, according to the responsibility which I am under to God, to magnify mine office with soberness, and that I might rid my garments of your sins, I come up into the temple this day that I might declare unto you the word of God.

3 And ye yourselves know that I have hitherto been diligent in the office of my calling; but I this day am weighed down with much more desire and anxiety for the welfare of your souls than I have hitherto been.

4 For behold, as yet, ye have been obedient unto the word of the Lord, which I have given unto you.

5 But behold, hearken ye unto me, and know that by the help of the all–powerful Creator of heaven and earth I can tell you concerning your thoughts, how that ye are beginning to labor in sin, which sin appeareth very abominable unto me, yea, and abominable unto God.

Jacob 2:1-5

After his introductory words in Chapter 1, Jacob now shifts to the words he spoke to the Nephites.

Having been consecrated as a priest, Jacob is fulfilling his calling and magnifying his office by speaking to the people.  He tells them he is speaking with soberness “that I might rid my garments of your sins.”

Jacob reminds them of his diligence in fulfilling his calling.  He is weighed down and suffering from anxiety for the souls of his people.

This wording was very similar to the wording in his previous sermon to the Nephites.  “Nevertheless, I speak unto you again; for I am desirous for the welfare of your souls.  Yea, mine anxiety is great for you; and ye yourselves know that it ever has been.  For I have exhorted you with all diligence; and I have taught you the words of my father; and I have spoken unto you concerning all things which are written, from the creation of the world” (2 Nephi 6:3).

This wording is vintage Jacob.  More than any other author or speaker in the Book of Mormon, he uses words about feelings.^[1] 

Jacob is there to tell them “concerning your thoughts.”  They are beginning to sin, a sin that was abominable to Jacob as well as God.

Alma2 and Amulek were able to know the thoughts of Zeezrom.  “Now Zeezrom, seeing that thou hast been taken in thy lying and craftiness, for thou hast not lied unto men only but thou hast lied unto God; for behold, he knows all thy thoughts, and thou seest that thy thoughts are made known unto us by his Spirit” (Alma 12:3).

The Lord revealed to Joseph and Oliver Cowdery, “Yea, I tell thee, that thou mayest know that there is none else save God that knowest thy thoughts and the intents of thy heart” (D&C 6:16).

It is not unusual that Jacob would preach to the people from the Nephite temple.

Most certainly the temple of Nephi was used as a place of instruction, as were all typical temples of the ancient Near East … Likewise, Jacob taught his people "in the temple" (Jacob 1:17) … that they might hear "the word of God" (Jacob 2:11, 23) and "fear" for their eternal welfare (Jacob 3:8–11). In that speech Jacob revealed to the people their innermost thoughts and the wickedness of their hearts (see Jacob 2:5–6)…[2]

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[1] Jacob and His Descendants as Authors, John S. Tanner, Maxwell Institute, accessed February 22, 2014.

[2] The Temple in the Book of Mormon: The Temples at the Cities of Nephi, Zarahemla, and Bountiful, John W. Welch, Maxwell Institute, accessed February 22, 2014.

Jacob 1:13-19

Now the people which were not Lamanites were Nephites; nevertheless, they were called Nephites, Jacobites, Josephites, Zoramites, Lamanites, Lemuelites, and Ishmaelites.

But I, Jacob, shall not hereafter distinguish them by these names, but I shall call them Lamanites that seek to destroy the people of Nephi, and those who are friendly to Nephi I shall call Nephites, or the people of Nephi, according to the reigns of the kings.

And now it came to pass that the people of Nephi, under the reign of the second king, began to grow hard in their hearts, and indulge themselves somewhat in wicked practices, such as like unto David of old desiring many wives and concubines, and also Solomon, his son.

Yea, and they also began to search much gold and silver, and began to be lifted up somewhat in pride.

Wherefore I, Jacob, gave unto them these words as I taught them in the temple, having first obtained mine errand from the Lord.

For I, Jacob, and my brother Joseph had been consecrated priests and teachers of this people, by the hand of Nephi.

And we did magnify our office unto the Lord, taking upon us the responsibility, answering the sins of the people upon our own heads if we did not teach them the word of God with all diligence; wherefore, by laboring with our might their blood might not come upon our garments; otherwise their blood would come upon our garments, and we would not be found spotless at the last day.

Jacob 1:13-19

Jacob tells us about the seven groups or tribes that were formed after Lehi’s death.  They were Nephites, Jacobites, Josephites, Zoramites, Lamanites, Lemuelites, and Ishmaelites.  Note that there is not a Samite group or a group for each of the two sons of Ishmael.  Sam was told that his descendants would be numbered among Nephi’s descendants (2 Nephi 4:11).  We have no idea why the two sons of Ishmael were put together in one group, the Ishmaelites.

Jacob sets the standard how the groups will be addressed throughout the remainder of the Book of Mormon.  Those who are friendly towards Nephi are called the Nephites.  Those that oppose the people of Nephi are called Lamanites.

Noel Reynolds explains the situation of the seven tribes.

After leading his family and a few others out of Jerusalem, Lehi established his colony in the Western Hemisphere as a branch of Israel in a new promised land, but its organization was inherently unstable, for it seems to have given no clear principle for resolving political disputes. The seven lineage groups established at Lehi's death and mentioned consistently in the Book of Mormon were Nephites, Jacobites, Josephites, Zoramites, Lamanites, Lemuelites, and Ishmaelites (Jacob 1:13; 4 Ne. 1:36—38; Morm. 1:8; Welch, 1989, p. 69). When this system proved unable to keep the peace, Nephi₁ led away the first four of these family groups, who believed the revelations of God; established a new city; and accepted the position of Nephite king by popular acclamation. The other three groups eventually developed a monarchical system, with a Lamanite king receiving tribute from other Ishmaelite, Lamanite, and Lemuelite vassal kings.[1]

Shortly after Nephi died, and Second Nephi began his rule, the people began to turn away from the Lord.  They began to seek after gold and silver.  They desired many wives and concubines like David and Solomon.  And, we have the first appearance of the Nephite disease, being lifted up in their pride.

Seeing the condition of the people, Jacob knew the responsibilities given him and Joseph when Nephi consecrated them as priests and teachers to the Nephites.  Jacob, “having first obtained mine errand from the Lord” (Jacob 1:17), went to the temple to teach them people.

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[1] Government and Legal History in the Book of Mormon, Noel Reynolds, Maxwell Institute, accessed February 19, 2014.

Jacob 1:8-12

Wherefore, we would to God that we could persuade all men not to rebel against God, to provoke him to anger, but that all men would believe in Christ, and view his death, and suffer his cross and bear the shame of the world; wherefore, I, Jacob, take it upon me to fulfil the commandment of my brother Nephi.

Now Nephi began to be old, and he saw that he must soon die; wherefore, he anointed a man to be a king and a ruler over his people now, according to the reigns of the kings.

The people having loved Nephi exceedingly, he having been a great protector for them, having wielded the sword of Laban in their defence, and having labored in all his days for their welfare—

Wherefore, the people were desirous to retain in remembrance his name.  And whoso should reign in his stead were called by the people, second Nephi, third Nephi, and so forth, according to the reigns of the kings; and thus they were called by the people, let them be of whatever name they would.

And it came to pass that Nephi died.

Jacob 1:8-12

Discussing his efforts, Jacob wishes that those involved in the work could convince all of us not to rebel against God and that all would believe in Christ.  Instead, they harden their hearts and “provoke [God] to anger.”  Nephi used the example of the children of Israel during the exodus.  “And notwithstanding they being led, the Lord their God, their Redeemer, going before them, leading them by day and giving light unto them by night, and doing all things for them which were expedient for man to receive, they hardened their hearts and blinded their minds, and reviled against Moses and against the true and living God”

(1 Nephi 17:30).

Once again, Jacob uses the metaphor of the cross (see 2 Nephi 9:18).  We must believe in Christ and “suffer his cross and bear the shame of the world.”  During His ministry, Christ taught, “And whosoever doth not bear his cross, and come after me, cannot be my disciple [JST Wherefore, settle this in your hearts, that ye will do the things which I shall teach, and command you]” (Luke 14:27).

Hugh Nibley explains Jacob’s words.

If Nephi's last words are neither happy nor hopeful, the first words of Jacob, to whom he turns over the record, are positively alarming; he begins on a note of "great anxiety," because he has been shown what is going to happen (see Jacob 1:5). Jacob and his descendants are religious leaders, not kings, working to forestall a growing trend, trying to "persuade all men not to rebel against God" (Jacob 1:8). Already under Nephi the Second (see Jacob 1:11), they begin "to grow hard in their hearts," indulging "somewhat" in Solomon's luxurious vices and "lifted up somewhat in pride"—that "somewhat" still leaves the door open to repentance (Jacob 1:15–16). But they do all this under the guise of sanctity, justifying themselves by the scriptures (see Jacob 2:23).[1]

Turning from the spiritual to the political, Jacob tells us that Nephi, being and old man, decided the time had come to anoint a new king.  We know nothing about the man whom Nephi anointed king nor how he was selected.  Here we see a change in the political and religious.  Nephi had held both political leadership as well as leadership over things religious.  “From Jacob on, the plates were no longer kept by the rulers (see Jacob 1:9). Jacob and his descendants were not kings. From all we can tell, they did not play a leading role in political or military matters. This has major consequences for the record they left. After Nephi, never again do the authors of the small plates occupy a central position in the government.”[2]

Nephi was loved by the people.  He had served as a protector, wielding “the sword of Laban in their defence.”  He labored for the people his entire life.

Was Nephi their king?  We cannot answer that question.  There are hints that he may not have been king (see 2 Nephi 5:18).  In verse 10, Jacob lists all that had been done by Nephi for his people.  He makes no mention of Nephi having been a king.[3] In honor of Nephi, the kings would be known as “second Nephi, third Nephi, etc.” 

Verse 12 records the death of Nephi.  This ended an era among the Nephites.  Jacob and Joseph had been born during the time in the wilderness.  They were too young to remember much about the old world and knew nothing about Jerusalem and the Jews.  With Nephi’s death, we see the passing of the most important leader among Lehi’s party.  It was an important point in the evolution of Nephite society.

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[1] Scriptural Perspectives on How to Survive the Calamities of the Last Days, Hugh Nibley, Maxwell Institute, accessed February 17, 2014.

[2] Jacob and His Descendants as Authors, John S. Tanner, Maxwell Institute, accessed February 17, 2014.

[3] Nephite Kingship Reconsidered, Noel B. Reynolds, Maxwell Institute, accessed February 17, 2014.

Jacob 1:1-7

The Book of Jacob, the Brother of Nephi

The words of his preaching unto his brethren.  He confoundeth a man who seeketh to overthrow the doctrine of Christ.  A few words concerning the history of the people of Nephi.

Chapter 1

Jacob and Joseph seek to persuade men to believe in Christ and keep his commandments—Nephi dies—Wickedness prevails among the Nephites. About 544–421 B.C.

FOR behold, it came to pass that fifty and five years [544 B.C.] had passed away from the time that Lehi left Jerusalem; wherefore, Nephi gave me, Jacob, commandment concerning the small plates, upon which these things are engraven.

 And he gave me, Jacob, a commandment that I should write upon these plates a few of the things which I considered to be most precious; that I should not touch, save it were lightly, concerning the history of this people which are called the people of Nephi.

For he said that the history of his people should be engraven upon his other plates, and that I should preserve these plates and hand them down unto my seed, from generation to generation.

And if there were preaching which was sacred, or revelation which was great, or prophesying, that I should engraven the heads of them upon these plates, and touch upon them as much as it were possible, for Christ's sake, and for the sake of our people.

For because of faith and great anxiety, it truly had been made manifest unto us concerning our people, what things should happen unto them.

And we also had many revelations, and the spirit of much prophecy; wherefore, we knew of Christ and his kingdom, which should come.

Wherefore we labored diligently among our people, that we might persuade them to come unto Christ, and partake of the goodness of God, that they might enter into his rest, lest by any means he should swear in his wrath they should not ^center in, as in the provocation in the days of temptation while the children of Israel were in the wilderness.

Jacob 1:1-7

The record now turns to the writings of Nephi’s brother Jacob.  Nephi gave Jacob the plates, with the special commandment that he write that which is sacred on these plates.  Nephi told Jacob what he had been told by the Lord.  “Wherefore, I, Nephi, to be obedient to the commandments of the Lord, went and made these plates upon which I have engraven these things.  And I engraved that which is pleasing unto God.  And if my people are pleased with the things of God they will be pleased with mine engravings which are upon these plates” (2 Nephi 5:31-32).

This command was passed on to each person who received the plates.  Jacob passed the plates on to his son Enos; Jacob told him the commandments Nephi had given him.  He promised to fulfill this commandment (see Jacob 7:27). 

When Enos passed plate to his son, Jarom, he commanded him that the plates “be kept according to the commandments of my fathers” (Jarom 1:15). 

Jarom passed the plates to his son Omni with the command that he “should write somewhat upon these plates to preserve our genealogy” (Omni 1:3).

Jacob described his writings on the plates.  The history of their wars, contentions, and reigns of the kings was recorded on the large plates. 

The people had been turning away from God.  It was revealed to Jacob what would happen in the future.

The Nephites had numerous revelations as well as the spirit of prophecy.  Through these revelations, the Nephites knew of Christ and his mission.  Twice Nephi wrote about his revelation,

Yea, even six hundred years from the time that my father left Jerusalem, a prophet would the Lord God raise up among the Jews—even a Messiah, or, in other words, a Savior of the world (1 Nephi 10:4) & And behold he cometh, according to the words of the angel, in six hundred years from the time my father left Jerusalem (1 Nephi 19:8).  The Nephites clearly understood Christ’s mission (see 1 Nephi 10:4-11 and 1 Nephi 19:8-14).

Hugh Nibley explains the Nephite church.

All the Book of Mormon churches before Christ were "churches of anticipation." "They shall not be ashamed that wait for me," was their slogan from the beginning (2 Nephi 6:7), "for the people of the Lord are they who wait for him; for they still wait for the coming of the Messiah" (2 Nephi 6:13). "Notwithstanding we believe in Christ," Nephi explains, "we keep the law of Moses, and look forward with steadfastness unto Christ, until the law shall be fulfilled" (2 Nephi 25:24). In this hope the people were fully justified: "We also had many revelations, and the spirit of much prophecy; wherefore, we knew of Christ and his kingdom, which should come" (Jacob 1:6; cf. 4:6).[1]

Jacob and other congregation members preached the word among the Nephites, “that they might enter into his rest” (Jacob 1:7).  Jacob very well might have repeated his earlier words to the Nephites.  “O then, my beloved brethren, come unto the Lord, the Holy One.  Remember that his paths are righteous.  Behold, the way for man is narrow, but it lieth in a straight course before him, and the keeper of the gate is the Holy One of Israel; and he employeth no servant there; and there is none other way save it be by the gate; for he cannot be deceived, for the Lord God is his name” (2 Nephi 9:41).

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[1] Qumran and the Waters of Mormon, Hugh Nibley, Maxwell Institute, accessed February 15, 2014.

2 Nephi 33:10-15

10  And now, my beloved brethren, and also Jew, and all ye ends of the earth, hearken unto these words and believe in Christ; and if ye believe not in these words believe in Christ.  And if ye shall believe in Christ ye will believe in these words, for they are the words of Christ, and he hath given them unto me; and they teach all men that they should do good.

11  And if they are not the words of Christ, judge ye—for Christ will show unto you, with power and great glory, that they are his words, at the last day; and you and I shall stand face to face before his bar; and ye shall know that I have been commanded of him to write these things, notwithstanding my weakness.

12  And I pray the Father in the name of Christ that many of us, if not all, may be saved in his kingdom at that great and last day.

2 Nephi 33:10-12

Nephi calls up all to listen to his words and believe in Christ.  If we don’t believe these words, believe in Christ.  If we believe in Christ, we will know that Nephi’s words are true, for Christ gave him these words.

Moroni₂ closed his record in a manner similar to Nephi.

And I exhort you to remember these things; for the time speedily cometh that ye shall know that I lie not, for ye shall see me at the bar of God; and the Lord God will say unto you: Did I not declare my words unto you, which were written by this man, like as one crying from the dead, yea, even as one speaking out of the dust?

I declare these things unto the fulfilling of the prophecies.  And behold, they shall proceed forth out of the mouth of the everlasting God; and his word shall hiss forth from generation to generation.

And God shall show unto you, that that which I have written is true.

Moroni 10:27-29

If these are not the words of Christ, He will show us that these are his word with power and glory.  The day will come when we will all stand before the bar of God.  At that time, Nephi writes, “ye shall know that I have been commanded of him to write these things, not withstanding my weakness” (2 Nephi 33:11).

Richard Rust shows that Nephi’s testimony is just one of many the Lord gives us.

The testimonies or teachings of Nephi, Jacob, King Benjamin, Alma the Younger, Nephi the son of Helaman, Jesus, Mormon, and Moroni all culminate in reference to the last judgment.³ For example, in his parting words, Nephi confirms the truthfulness of his writings by saying, "Christ will show unto you, with power and great glory, that [my writings] are [Christ's] words, at the last day; and you and I shall stand face to face before his bar" (2 Nephi 33:11). By directing our thoughts to the last judgment, these prophets give the Book of Mormon the largest possible sweep of concern pertaining to both time and timelessness, mortality and immortality. That concern is set forth in several overall artistic structures. Examining those structures helps us understand better how the book truly is designed for our day in testifying to a disbelieving world that miracles are real—that earth can and does meet heaven.[1]

Nephi prays in the name of Christ that many, if not all of us may be saved and enter the Lord’s kingdom on that last day.

Nephi bids us farewell until we see him before the judgment bar of God.  He will be as “the voice of one crying from the dust” (2 Nephi 33:13).

Again we turn to Richard Rust.

One of the chief "marvelous things," Moroni is told, is the record Moroni is involved in writing. It shall come forth "out of the earth," Moroni says, "in a day when it shall be said that miracles are done away; and it shall come even as if one should speak from the dead" (Mormon 8:26). The book thus is "betwixt" and between the dead and the living (Alma 40:6); of earthly origins, it asserts that it contains the revelations of God; a liminal "voice . . . from the dust" (2 Nephi 33:13), it speaks today with power and beauty.[2]

If we choose not to “partake of the goodness of God, and respect the words of the Jews and also my words,” Nephi bids us farewell.  Because of our choice to believe not these words, they will condemn us at the judgment bar of God.

Nephi’s last words to us were “the Lord commanded me, and I must obey.  Amen.” (2 Nephi 33:15).

The choice has been given to us by Nephi. And, the choice is clear.  Accept his words, which were given to him by Christ, and receive eternal life in the kingdom of God.  Or, we can reject this words.  If we do, we will be cast off for all eternity. 

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[1] "At the Judgment-Seat of Christ" – Larger Perspectives, Richard Dilworth Rust, Maxwell Institute, accessed February 13, 2014.

[2] Ibid.

2 Nephi 33:7-9

I have charity for my people, and great faith in Christ that I shall meet many souls spotless at his judgment–seat.

I have charity for the Jew—I say Jew, because I mean them from whence I came.

I also have charity for the Gentiles.  But behold, for none of these can I hope except they shall be reconciled unto Christ, and enter into the narrow gate, and walk in the strait path which leads to life, and continue in the path until the end of the day of probation.

2 Nephi 33:7-9

Nephi tells us he has “charity for my people and great faith in Christ” (2 Nephi 33:7).  Charity is a powerful word.  It comes from mid-12c., "benevolence for the poor," from Old French charité "(Christian) charity, mercy, compassion; alms; charitable foundation" (12c., Old North French carité), from Latin caritatem (nominative caritas) "costliness, esteem, affection.”[1]  Mormon defines charity as “the pure love of Christ, and it endureth forever” (Moroni 7:47).

Nephi has charity for the Jew.  That’s from where he came.

Hugh Nibley observes:

Lehi's flight from Jerusalem was more than an escape; it was a conscious and deliberate renunciation of a whole way of life: "I have charity for the Jew," Nephi announces, "I say Jew, because I mean them from whence I came" (2 Nephi 33:8); yet he will not teach his people the ways of the Jews as he knows them…[2]

Robert Millet further observes:

To [Nephi], Jews are those descended from the inhabitants of the kingdom of Judah at the time Lehi left Jerusalem, regardless of whether individuals might have had ancestors not of the tribe of Judah (see 2 Nephi 33:8). In terms of this very generalized definition, even one who happened to be descended from one of the ten tribes but who lived around Jerusalem in 600 B.C. would be called a Jew (see 2 Nephi 25:6, 14-15 and 33:8). So in this framework, the Lehite colony—whether Nephite or "Mulekite"—is a subcategory of the Jews.^[3]

This life is a probationary period.  We face temptations and challenges in our life.  These trials allow us to prove ourselves worth of returning into the presence of God.  Nephi tells us that we must “enter into the narrow gate and walk in the strait path which leads to life, and continue in the path until the end of the day of probation” (2 Nephi 33:9).

Nephi makes the important point that we must follow the path until our probation ends.  It ends with our physical death and our return to our Father in Heaven.  The Lord is there for us every day of our life.  He is encouraging us to follow His commandments; His ultimate goal is for all of us to make the correct choices during our lifetimes.  If we fail, it will be in spite of everything the Lord has done for us.

The Lord revealed His words to Joseph Smith:  “For strait is the gate, and narrow the way that leadeth unto the exaltation and continuation of the lives, and few there be that find it, because ye receive me not in the world neither do ye know me” (D&C 132:22).

Hugh Nibley explains:

To imagine the wicked as already gathered at one pole, and all the righteous at another is to reject the whole plan of probation; it renders the gospel of repentance null and void, the wicked beyond repentance, the righteous not needing it; whereas God keeps the door open to both as long as they are in this time of testing. This life is "a probationary time, a time to repent and serve God" (Alma 42:4). Nay, the life of man is lengthened long beyond his prime to give him the full benefit of the doubt: "And we see that death comes upon mankind; ... nevertheless there was a space granted unto man in which he might repent; therefore this life became a probationary state" (Alma 12:24). The door is left open, says Nephi, "until the end of the day of probation" (2 Nephi 33:9).[4]

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[1] Online Etymology Dictionary, charity, accessed February 11, 2014.

[2] The Flight into the Wilderness, Hugh Nibley, Maxwell Institute, accessed February 11, 2014

[3] The Gathering of Israel in the Book of Mormon: A Consistent Pattern, Robert L. Millet, Maxwell Institute, accesed February 11, 2014.

[4] The Prophetic Book of Mormon, Hugh W. Nibley, Maxwell Institute, accessed February 11, 2014.

2 Nephi 33:4-6

And I know that the Lord God will consecrate my prayers for the gain of my people.  And the words which I have written in weakness will be made strong unto them; for it persuadeth them to do good; it maketh known unto them of their fathers; and it speaketh of Jesus, and persuadeth them to believe in him, and to endure to the end, which is life eternal.

And it speaketh harshly against sin, according to the plainness of the truth; wherefore, no man will be angry at the words which I have written save he shall be of the spirit of the devil.

I glory in plainness; I glory in truth; I glory in my Jesus, for he hath redeemed my soul from hell.

2 Nephi 33:4-6

Nephi earlier wrote about his prayers to the Lord about his people.  He knows that the Lord will consecrate his prayers for his people.

Even though Nephi’s a strong and powerful speaker, his writings, he tells us, are his weakness.  Even so, the Lord will make his words strong to those who read the Book of Mormon.  I will testify to the truthfulness of this statement.  I’ve wished I could have heard Nephi preach if this was his strength.  I have always loved the power and spirit in the words of Nephi in the Book of Mormon.  These words, Nephi writes, will persuade us to do good.

Moroni₂ wrote, “Wherefore, I, Moroni, am commanded to write these things that evil may be done away, and that the time may come that Satan may have no power upon the hearts of the children of men, but that they may be persuaded to do good continually, that they may come unto the fountain of all righteousness and be saved” (Ether 8:26).

He was restating words he had heard from his father.

Wherefore, all things which are good cometh of God; and that which is evil cometh of the devil; for the devil is an enemy unto God, and fighteth against him continually, and inviteth and enticeth to sin, and to do that which is evil continually.

But behold, that which is of God inviteth and enticeth to do good continually; wherefore, every thing which inviteth and enticeth to do good, and to love God, and to serve him, is inspired of God.

Wherefore, take heed, my beloved brethren, that ye do not judge that which is evil to be of God, or that which is good and of God to be of the devil.

For behold, my brethren, it is given unto you to judge, that ye may know good from evil; and the way to judge is as plain, that ye may know with a perfect knowledge, as the daylight is from the dark night.

For behold, the Spirit of Christ is given to every man, that he may know good from evil; wherefore, I show unto you the way to judge; for every thing which inviteth to do good, and to persuade to believe in Christ, is sent forth by the power and gift of Christ; wherefore ye may know with a perfect knowledge it is of God.

But whatsoever thing persuadeth men to do evil, and believe not in Christ, and deny him, and serve not God, then ye may know with a perfect knowledge it is of the devil; for after this manner doth the devil work, for he persuadeth no man to do good, no, not one; neither do his angels; neither do they who subject themselves unto him.

Moroni 7:12-17

Those who accept these words will be persuaded to accept Christ, endure to the end, and obtain eternal life.

Hugh Nibley comments:

Men simply do not have faith and so deny themselves the blessings and the power that might be theirs—boundless "knowledge, of all things" that is "hid up because of unbelief" (Ether 4:13). Given faith, God will not withhold from us a knowledge of all things. And ironically enough men know that they should have faith even apart from the thought of any reward, "for it persuadeth [men] to do good" (2 Nephi 33:4).^[1] 

But, there will be those who reject Nephi’s words.  The truth will make them angry.  These angry people “shall be of the spirit of the devil” (2 Nephi 33:5).

Speaking of his brethren, Nephi wrote:

AND now it came to pass that after I, Nephi, had made an end of speaking to my brethren, behold they said unto me: Thou hast declared unto us hard things, more than we are able to bear.

And it came to pass that I said unto them that I knew that I had spoken hard things against the wicked, according to the truth; and the righteous have I justified, and testified that they should be lifted up at the last day; wherefore, the guilty taketh the truth to be hard, for it cutteth them to the very center.

And now my brethren, if ye were righteous and were willing to hearken to the truth, and give heed unto it, that ye might walk uprightly before God, then ye would not murmur because of the truth, and say: Thou speakest hard things against us.

1 Nephi 16:1-3

He also wrote, “And in fine, wo unto all those who tremble, and are angry because of the truth of God!  For behold, he that is built upon the rock receiveth it with gladness; and he that is built upon a sandy foundation trembleth lest he shall fall” (2 Nephi 28:28).

Here, Nephi waxes poetic.

I glory in plainness;

I glory in truth;

I glory in my Jesus,

for he hath redeemed

     my soul from hell.

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[1] Lehi in the Desert; The World of the Jaredites; There Were Jaredites, A Permanent Heritage, Hugh W. Nibley, Maxwell Institute, accessed February 9, 2014.

2 Nephi 33:1-3

Chapter 33

Nephi's words are true—They testify of Christ—Those who believe in Christ will believe Nephi's words—They shall stand as a witness before the judgment bar. About 559–545 B.C.

AND now I, Nephi, cannot write all the things which were taught among my people; neither am I mighty in writing, like unto speaking; for when a man speaketh by the power of the Holy Ghost the power of the Holy Ghost carrieth it unto the hearts of the children of men.

But behold, there are many that harden their hearts against the Holy Spirit, that it hath no place in them; wherefore, they cast many things away which are written and esteem them as things of naught.

But I, Nephi, have written what I have written, and I esteem it as of great worth, and especially unto my people.  For I pray continually for them by day, and mine eyes water my pillow by night, because of them; and I cry unto my God in faith, and I know that he will hear my cry.

2 Nephi 33:1-3

Nephi is finishing his account on the small plates.  He tells us he cannot write all things that were taught.  The reason is that he is not “mighty in writing like unto speaking” (2 Nephi 33:1).  Nephi believes he is unable to convey the power of his words when writing.  I have found Nephi’s words in the Book of Mormon very powerful and packed with the Spirit.  If his words did not compare with his preaching, I am saddened we did not have the opportunity to hear his words.

Moroni2 felt much the same way as Nephi.  In his abridgement of the book of Ether, he writes:

And I said unto him: Lord, the Gentiles will mock at these things, because of our weakness in writing; for Lord thou hast made us mighty in word by faith, but thou hast not made us mighty in writing; for thou hast made all this people that they could speak much, because of the Holy Ghost which thou hast given them;

And thou hast made us that we could write but little, because of the awkwardness of our hands.  Behold, thou hast not made us mighty in writing like unto the brother of Jared, for thou madest him that the things which he wrote were mighty even as thou art, unto the overpowering of man to read them.

Thou hast also made our words powerful and great, even that we cannot write them; wherefore, when we write we behold our weakness, and stumble because of the placing of our words; and I fear lest the Gentiles shall mock at our words.

And when I had said this, the Lord spake unto me, saying: Fools mock, but they shall mourn; and my grace is sufficient for the meek, that they shall take no advantage of your weakness;

And if men come unto me I will show unto them their weakness.  I give unto men weakness that they may be humble; and my grace is sufficient for all men that humble themselves before me; for if they humble themselves before me, and have faith in me, then will I make weak things become strong unto them.

Ether 12:23-27

Many will harden their hearts against the word of God.  In fact, they will “cast many things away which are written and esteem them as things of naught” (2 Nephi 33:2).  Early in his record, Nephi wrote, “For the things which some men esteem to be of great worth, both to the body and soul, others set at naught and trample under their feet.  Yea, even the very God of Israel do men trample under their feet; I say, trample under their feet but I would speak in other words—they set him at naught, and hearken not to the voice of his counsels” (1 Nephi 19:7).

We see this today.  There are those who have made a profession out of attacking and attempting to discredit the Book of Mormon and the Church.  Numerous people, never having read the Book of Mormon let alone study it, reject it out of hand.  These are the people who “cast things away which are written” and “set at naught and trample under their feet.” 

We are blessed in this day to have prophets who speak for the Lord and offer us guidance in our lives.  We have scripture written specifically with us in mind.  We are fortunate to enjoy the great and powerful love of the Lord.

Nephi values his words of great worth, especially for his people.  He prays continually for them “by day and mine eyes water my pillow by night” (2 Nephi 33:3).  David wrote similar words.  “I am weary with my groaning; all the night make I my bed to swim; I water my couch with my tears” (Psalms 6:6).  Mormon’s words also echo Nephi’s.  “And my prayer to God is concerning my brethren, that they may once again come to the knowledge of God, yea, the redemption of Christ; that they may once again be a delightsome people” (Words of Mormon 1:8).