Jacob 5:1-4

Chapter 5

Jacob quotes Zenos relative to the allegory of the tame and wild olive trees—They are a likeness of Israel and the gentiles—The scattering and gathering of Israel are prefigured—Allusions are made to the Nephites and Lamanites and all the house of Israel—Gentiles shall be grafted into Israel—Eventually the vineyard shall be burned. About 544–421 B.C.

1 BEHOLD, my brethren, do ye not remember to have read the words of the prophet Zenos, which he spake unto the house of Israel, saying:

2 Hearken, O ye house of Israel, and hear the words of me, a prophet of the Lord.

3 For behold, thus saith the Lord, I will liken thee, O house of Israel, like unto a tame olive-tree, which a man took and nourished in his vineyard; and it grew, and waxed old, and began to decay.

4 And it came to pass that the master of the vineyard went forth, and he saw that his olive-tree began to decay; and he said: I will prune it, and dig about it, and nourish it, that perhaps it may shoot forth young and tender branches, and it perish not.

Jacob 5:1-4

Jacob turns to the words of the prophet Zenos, relating the Allegory of the Tame and Wild Olive trees.

Who was Zenos?  We know very little about Zenos.  He is one of four Old Testament prophets quoted in the Book of Mormon.  He probably lived between 1600 and 600 B.C.  His record was found on the brass plates. He may have been an ancestor of Lehi (see 3 Nephi 10:16).[1]  It has been described as “the most beautiful prose expression of God's aspirations for the house of Israel during its history here on the earth.”[2]

David Rolph Seely explains why this is called an allegory.

The allegory of the olive tree in Jacob 5 is designated in the Book of Mormon as "the words of the prophet Zenos" (Jacob 5:1)—the word allegory doesn't occur in the Book of Mormon. Nevertheless, the intricacy of the details in Zenos's prophecy and in Jacob's interpretation in Jacob 6 suggests it is to be read as an allegory, and since the publication of the Book of Mormon most have interpreted it as such, assigning each of the details to a particular people, period of time, or event in the history of the scattering and gathering of Israel.⁴ Clearly this is one of the ways it is meant to be read, though it is interesting to note that there remains no consensus among interpreters on several of the details of the passage, most notably the time periods of the various scenes.[3]

Zenos begins by likening the house of Israel to a tame olive tree.  The master of the vineyard nourished the olive tree.  It grew and then became old and began to decay.  When the master saw it, “he said I will prune it, and dig about it, and nourish it, that perhaps I may shoot forth young and tender branches, and it perish not.” 

David Rolph Seely and John Welch explain the tame olive tree mentioned in verse 3.

The dominance and the development of the themes of Exodus 15:17 [Thou shalt bring them in, and plant them in the mountain of thine inheritance, in the place, O LORD, which thou hast made for thee to dwell in, in the Sanctuary, O Lord, which thy hands have established.]  in Jacob 5 are evident. Zenos begins with the image of "a tame olive tree, which a man took and nourished in his vineyard" (Jacob 5:3, emphasis added). This seems to allude back to the planting prophesied earlier in Exodus 15:17. As the plant in Jacob 5 waxes old and begins to decay, further plantings and transplantings are mentioned by Zenos. Eight times the English word plant or planted is used by Zenos (Jacob 5:21, 23, 24, 25, 43, 44, 52, 54), showing the strength of this metaphor from Exodus 15 in depicting God's dynamic relationship to his people.

Moreover, Zenos explicitly states that the olive tree was planted and cared for in the man's own vineyard (Jacob 5:3). Thus, the loving care and personal attention given to the vineyard by its Lord show that the preparations made by the hand of the Lord and mentioned in Exodus 15 were not discontinued or abandoned.[4]

---

[1] Zenos, Daniel H. Ludlow, Maxwell Institute, accessed March 31, 2014.

[2] The Allegory of the Olive Tree in Jacob, Paul Y. Hoskisson, Maxwell Institute, accessed March 31, 2014.

[3] The Allegory of the Olive Tree and the Use of Related Figurative Language in the Ancient Near East and the Old Testament, David Rolph Seely, Maxwell Institute, accessed March 31, 2014.

[4] Zenos and the Texts of the Old Testament, by: David Rolph Seely & John W. Welch, Maxwell Institute, accessed March 31, 2014.

Jacob 4:15-18

And now I, Jacob, am led on by the Spirit unto prophesying; for I perceive by the workings of the Spirit which is in me, that by the stumbling of the Jews they will reject the stone upon which they might build and have safe foundation.

But behold, according to the scriptures, this stone shall become the great, and the last, and the only sure foundation, upon which the Jews can build.

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?

Behold, my beloved brethren, I will unfold this mystery unto you; if I do not, by any means, get shaken from my firmness in the Spirit, and stumble because of my over anxiety for you.

Jacob 4:15-18

Jacob tells us Christ is the foundation stone and will be a stumbling block of the Jews.  They will reject Him and lose their safe foundation.

Isaiah prophesied:

Sanctify the LORD of hosts himself; and let him be your fear [IE Be reverent and humble before God], and let him be your dread.

And he shall be for a sanctuary [IE security for those who trust him, but dismay and suffering for unbelievers]; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem.

 And many among them shall stumble, and fall, and be broken, and be snared, and be taken.

Isaiah 8:13-15

Paul wrote to the Corinthians, telling them, “But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness;” (1 Corinthians 1:23). 

Nephi described Lehi’s words to Nephi’s brethren, “And it came to pass after my father had spoken these words he spake unto my brethren concerning the gospel which should be preached among the Jews, and also concerning the dwindling of the Jews in unbelief.  And after they had slain the Messiah, who should come, and after he had been slain he should rise from the dead, and should make himself manifest, by the Holy Ghost, unto the Gentiles” (1 Nephi 10:11).

Quoting the scriptures, Jacob tells them the stone will become “the great, and the last, and the only sure foundation upon which the Jews can build.”

One possible scripture to which he referred was Psalms 118:21-22 – “I will praise thee: for thou hast heard me, and art become my salvation. The stone which the builders refused is become the head stone of the corner”  Most likely, he was also referring to the words of Isaiah – “Therefore thus saith the Lord GOD, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste” (Isaiah 28:16).

Helaman₂ told his sons, Nephi₂ and Lehi₄, “And now, my sons, remember, remember that it is upon the rock of our Redeemer, who is Christ, the Son of God, that ye must build your foundation; that when the devil shall send forth his mighty winds, yea, his shafts in the whirlwind, yea, when all his hail and his mighty storm shall beat upon you, it shall have no power over you to drag you down to the gulf of misery and endless wo, because of the rock upon which ye are built, which is a sure foundation, a foundation whereon if men build they cannot fall” (Helaman 5:12).

How is it, Jacob asks, that the Jews, having rejected “the sure foundation” ever “become the head of their corner?”

David Rolph Seely examines that question.

Jacob introduces [the Allegory of the Olive Tree] as an exposition of a mystery: "How is it possible that these [the Jews], after having rejected the sure foundation, can ever build upon it, that it may become the head of their corner?" (Jacob 4:17). It is an allegory in that throughout the extended narrative we find many details that lend themselves well to an interpretation involving a one-to-one correspondence with people, places, and events in the history of the scattering and gathering of Israel.[1]

Jacob then answers the question.  “I will unfold this mystery unto you.”  James Faulconer observes:

The mystery [Jacob] then unfolds is the parable of the olive trees, in which it becomes clear that the answer is "because the Lord desires it" (see particularly Jacob 5:49 and 50). Paul takes up the same question, "How can Israel be saved, having rejected the Savior who was offered" (cf. Romans 10:21 and 11:1). And Paul gives the same answer as did Jacob: Israel will be saved by the mystery of God's love and desire for his people, a mystery that the figure of the olive tree helps us understand. Both writers reveal a mystery, something hidden from the world and from natural understanding, and both warn us that it is a mystery. Though we look forward to thriving through repentance and the covenants of God and though we can watch that come about, as illustrated with the olive tree, it is not our place to presume to explain why some thrive and others die. We must trust in the covenant the Lord has made to his people, even when we see no hope of that covenant being fulfilled. The botanical anomaly of the parable that wild branches might bear good fruit might well convey a very important message: with God all things are possible.[2]

---

[1] The Allegory of the Olive Tree and the Use of Related Figurative Language in the Ancient Near East and the Old Testament, David Rolph Seely, Maxwell Institute, accessed March 29, 2014.

[2] The Olive Tree and the Work of God: Jacob 5 and Romans 11, James E. Faulconer, Maxwell Institute, accessed March 29, 2014.

Jacob 4:13-14

Behold, my brethren, he that prophesieth, let him prophesy to the understanding of men; for the Spirit speaketh the truth and lieth not.  Wherefore, it speaketh of things as they really are, and of things as they really will be; wherefore, these things are manifested unto us plainly, for the salvation of our souls.  But behold, we are not witnesses alone in these things; for God also spake them unto prophets of old.

But behold, the Jews were a stiffnecked people; and they despised the words of plainness, and killed the prophets, and sought for things that they could not understand.  Wherefore, because of their blindness, which blindness came by looking beyond the mark, they must needs fall; for God hath taken away his plainness from them, and delivered unto them many things which they cannot understand, because they desired it.  And because they desired it God hath done it, that they may stumble.

And now I, Jacob, am led on by the Spirit unto prophesying; for I perceive by the workings of the Spirit which is in me, that by the stumbling of the Jews they will reject the stone upon which they might build and have safe foundation.

Jacob 4:13-15

Continuing his discussion of prophecy, Jacob explains that the “Spirit speaketh the truth and lieth not.”  The Spirit speaks “of things as they really are and of things as they really will be.”  The Lord told Joseph Smith, “And truth is knowledge of things as they are, and as they were, and as they are to come” (D&C 93:24).

Once again, we are reminded that the word of God is given to us plainly so we will understand.  Jacob had said earlier, “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” (Jacob 2:11).  Alma₂ taught, “And [the glad tidings] are made known unto us in plain terms, that we may understand, that we cannot err; and this because of our being wanderers in a strange land; therefore, we are thus highly favored, for we have these glad tidings declared unto us in all parts of our vineyard” (Alma 13:23).

Robert Millet observed:

[T]he more I encounter men's approximations to what is, the more I treasure those absolute truths that make known "things as they really are, and . . . things as they really will be" (Jacob 4:13; see also D&C 93:24). In fact, the more we learn, the more we begin to realize what we do not know, the more we feel the need to consider ourselves "fools before God" (2 Nephi 9:42).[1]

Richard Rust wrote:

It is as though writers of great literature give widening circles of response to truths about man and God, and the gospel provides the circumference. Put another way, the gospel provides a center for my life and allows means for proving all things and holding fast that which is good (1 Thessalonians 5:21). These answers, found through study and faith, have been confirmed to me by the power of the Holy Ghost. It is possible, as Jacob says, to know by means of the Spirit "of things as they really are" (Jacob 4:13).[2]

The Jews “despised the words of plainness and killed the prophets.”  They looked for things they couldn’t understand.  They were blind to the truth and because of this blindness; they “looked beyond the mark and must fall.”  This is an interesting statement by Jacob.  What is meant by looking “beyond the mark”?  Paul Hoskisson addresses this question.

In teaching Book of Mormon at Brigham Young University over the past quarter century, I have rarely found a student, whether true freshman or returned missionary, who knows what the word mark means in Jacob 4:14. Most of them know that the mark symbolizes Christ in this verse, but they do not know what a mark is. That is, if a mark symbolizes Christ, then mark must be something in real life other than Christ…

At the time the Book of Mormon was published in 1830, mark still meant something to aim at and would have been easily understood by 19th-century readers, though target was beginning to be used. Thus, throughout 19th-century Latter-day Saint writings mark is still used for target…

In Jacob 4:14 Jacob said that the spiritual blindness of the Jews came by "looking beyond the mark." When it is realized that mark means target in this verse, then the blindness of the Jews is explained: The Jews were not generally blind. They were looking beyond the target and therefore were blind only with respect to the target. If you are going to hit a target, you had better look at the target, and not beyond it. And what does the target symbolize in this verse? As most of my students can say, within the context of this chapter it is clear that the target the Jews should have been focusing on was Christ. Because they were not looking at Christ, they could not see Him and were thus blind to Him. Therefore they stumbled spiritually.[3]

Because of the stiffneckedness of the Jews, they lost the plainness and the Lord “delivered unto them many things which they cannot understand.”  Because of this, the Jews, in the words of Paul Hoskisson, “stumbled spiritually.”

Hugh Nibley comments:

Alma took up the scriptures "to explain things beyond" (Alma 12:1). Having come this far, I ask myself with Alma, "O then, is not this real?" (Alma 32:35). And I find the answer in Jacob, who faces the issue fairly and squarely by placing the two conflicting views of reality side by side. First he speaks of prophecy: "For the Spirit speaketh the truth and lieth not. Wherefore, it speaketh of things as they really are, and of things as they really will be; wherefore, these things are manifested unto us plainly, for the salvation of our souls" (Jacob 4:13). But most people will have none of this. "They despised the words of plainness," refusing to take the world literally. They are always missing the point "by looking beyond the mark." They want to explore" many things which they cannot understand," and God permits them to go their way, "that they may stumble" (Jacob 4:14), which they are bound to do if they insist on finding definitive final answers to the Terrible Questions in learned debate or even in the laboratory.[4]

---

[1] Knowledge by Faith, Robert L. Millet, Maxwell Institute, accessed March 27, 2014.

[2] Questions Answered – My Study and Teaching of American Literature and the Book of Mormon, Richard Dilworth Rust, Maxwell Institute, accessed March 27, 2014.

[3] Missing the Mark, Paul Y. Hoskisson, Maxwell Institute, accessed March 27, 2014.

[4]The Meaning of the Atonement, Hugh Nibley, Maxwell Institute, accessed March 27, 2014. 

Jacob 4:9-12

For behold, by the power of his word man came upon the face of the earth, which earth was created by the power of his word.  Wherefore, if God being able to speak and the world was, and to speak and man was created, O then, why not able to command the earth, or the workmanship of his hands upon the face of it, according to his will and pleasure?

Wherefore, brethren, seek not to counsel the Lord, but to take counsel from his hand.  For behold, ye yourselves know that he counseleth in wisdom, and in justice, and in great mercy, over all his works.

Wherefore, beloved brethren, be reconciled unto him through the atonement of Christ, his Only Begotten Son, and ye may obtain a resurrection, according to the power of the resurrection which is in Christ, and be presented as the first-fruits of Christ unto God, having faith, and obtained a good hope of glory in him before he manifesteth himself in the flesh.

And now, beloved, marvel not that I tell you these things; for why not speak of the atonement of Christ, and attain to a perfect knowledge of him, as to attain to the knowledge of a resurrection and the world to come?

Jacob 4:9-12

One of the most powerful works of the Savior was the creation.  By the power of Christ’s word, the Earth was created and man was created.  Jacob raises the question if Christ was able to speak and created the Earth and man, why would he not be able to command the Earth “according to his will and pleasure?”

Leslie Taylor points out this is the first reference of the creation in the Book of Mormon. “[The] association between the word of God and creation … appears in the Book of Mormon. The first reference occurs in Jacob's speech to the Nephites: ‘For behold, by the power of his word man came upon the face of the earth, which earth was created by the power of his word’ (Jacob 4:9). We notice that in this passage, unlike the passages in the Book of Moses, ‘power’ emanates from ‘his [God's] word.’”[1]

Recognizing the power of the Lord, Jacob tells the congregation to “seek not to counsel the Lord, but to take counsel from his hand.”  The Lord counsels in wisdom, justice, and mercy.

Speaking to his son, Helaman₁, Alma₂ told him, “Counsel with the Lord in all thy doings, and he will direct thee for good; yea, when thou liest down at night lie down unto the Lord, that he may watch over you in your sleep; and when thou risest in the morning let thy heart be full of thanks unto God; and if ye do these things, ye shall be lifted up at the last day” (Alma 37:37).

James Falconer explains how human despair affects how we deal with the Lord.

It is a human temptation to despair in the face of what seem overwhelming odds, in this case, when faced with the sinfulness of the covenant people. Human despair is often exacerbated by our demand for a clear and rational explanation of how such odds are to be overcome and of our failure to find any answer to that demand. But Jacob reminds his readers of the power of God (Jacob 4:9) and warns them, "Wherefore, brethren, seek not to counsel the Lord" (Jacob 4:10). And, after giving the parable, he says, "O be wise; what can I say more?" (Jacob 6:12).[2]

Jacob calls upon the congregation to be reconciled to Christ through the atonement of God’s Only Begotten Son.  We will be resurrected through the power of Christ’s resurrection and become the first-fruits of Christ.  We will obtain “a good hope of glory in him before he manifesteth himself in the flesh.”

Jacob says they shouldn’t be surprised that he tells them the things he has.  “[W]hy not speak of the atonement of Christ,” Jacob asks.  Why not obtain a perfect knowledge of Christ and knowledge of the resurrection?

Jacob is referring to the teachings of his brother, Nephi.  “And we talk of Christ, we rejoice in Christ, we preach of Christ, we prophesy of Christ, and we write according to our prophecies, that our children may know to what source they may look for a remission of their sins” (2 Nephi 25:26).

Noel Reynolds explains how Jacob is referring to the teachings of Zenos.

The teachings of Zenos come naturally to mind as Jacob speaks of "the perfect knowledge of [Christ]" as the means by which one can benefit from the Atonement and also speaks of the expectation that the Jews "will reject the stone upon which they might build" (Jacob 4:12, 15), and as he urges the people to come to Christ that they might qualify to "be presented as the first-fruits of Christ unto God" (Jacob 4:11).[3]

---

[1] The Word of God, Leslie A. Taylor, Maxwell Institute, accessed March 25, 2014.

[2] The Olive Tree and the Work of God: Jacob 5 and Romans 11, James E. Faulconer, Maxwell Institute, accessed March 25, 2014.

[3] Nephite Uses and Interpretations of Zenos, Noel B. Reynolds, Maxwell Institute, accessed March 25, 2014.

Jacob 4:6-8

6 Wherefore, we search the prophets, and we have many revelations and the spirit of prophecy; and having all these witnesses we obtain a hope, and our faith becometh unshaken, insomuch that we truly can command in the name of Jesus and the very trees obey us, or the mountains, or the waves of the sea.

7 Nevertheless, the Lord God showeth us our weakness that we may know that it is by his grace, and his great condescensions unto the children of men, that we have power to do these things.

8 Behold, great and marvelous are the works of the Lord.  How unsearchable are the depths of the mysteries of him; and it is impossible that man should find out all his ways.  And no man knoweth of his ways save it be revealed unto him; wherefore, brethren, despise not the revelations of God.

Jacob 4:6-8

To understand the word of God, Jacob reminds the Nephite they have the spirit of prophecies and many witnesses.  Their faith “becometh unshaken, insomuch that we truly can command in the name of Jesus and the very trees obey us, or the mountains or the waves of the sea.”

The brother of Jared had an unshakeable faith in Christ.  His faith was so strong, when Christ touched the stones, he saw Christ’s finger (see Ether 2:6-9).  Through his faith, he moved the mountain Zerin (see Ether 12:30).

Peter healed the lame man at the gate of the temple through his faith.

And a certain man lame from his mother's womb was carried, whom they laid daily at the gate of the temple which is called Beautiful, to ask alms of them that entered into the temple;

Who seeing Peter and John about to go into the temple asked an alms.

And Peter, fastening his eyes upon him with John, said, Look on us.

And he gave heed unto them, expecting to receive something of them.

Then Peter said, Silver and gold have I none; but such as I have give I thee: In the name of Jesus Christ of Nazareth rise up and walk.

And he took him by the right hand, and lifted him up: and immediately his feet and ankle bones received strength.

And he leaping up stood, and walked, and entered with them into the temple, walking, and leaping, and praising God.

Acts 3:2-8

Through their faith, the three Nephites could not be held in prisons, if they were cast into pits, they were delivered from them.  (see 3 Nephi 28:19-20).

We all have weaknesses.  Through the grace and condescension of Christ, we will have the power to powerful things through our faith in Him.

Moroni₂ wrote words similar to Jacob’s.  “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 12:27).

Christ’s grace is an important part of the Book of Mormon.  John Gee writes:

[Grace] appears throughout the rest of the Book of Mormon as well. Lehi uses the term twice (2 Nephi 2:6, 8), Nephi twice (2 Nephi 11:5; 25:23), and Jacob five times (2 Nephi 9:8, 53; 10:24–25; Jacob 4:7). It is used thrice in Mosiah (18:16, 26; 27:5); four times by Alma the Younger (5:48; 7:3; 9:26; 13:9); twice by Nephi, son of Helaman (Helaman 12:24); four times by Mormon (Mormon 2:15; Moroni 7:2; 8:3; 9:26); and seven times by Moroni (Ether 12:26, 36, 41; Moroni 10:32–33). While these passages tell us what Book of Mormon prophets might have said about grace, they are incidental to Jesus's teachings on the subject…

... Jacob, like his brother, notes that one must first be "reconciled unto God," and then, after that, one is saved "through the grace of God" (2 Nephi 10:24). At that point "grace divine" allows one to praise God (2 Nephi 10:25). Jacob also prefigures Jesus's own teaching by noting that "the Lord God showeth us our weakness that we may know that it is by his grace, and his great condescensions unto the children of men, that we have power to do these things" (Jacob 4:7).[1]

The works of the Lord are great and marvelous.  The depths of His mysteries are unsearchable.  Paul would write to the Romans:

O the depth of the riches both of the wisdom and knowledge of God!  how unsearchable are his judgments, and his ways past finding out!

For who hath known the mind of the Lord?  or who hath been his counsellor?

Or who hath first given to him, and it shall be recompensed unto him again?

For of him, and through him, and to him, are all things: to whom be glory for ever.  Amen.

Romans 11:33-36

King Benjamin taught, “Believe in God; believe that he is, and that he created all things, both in heaven and in earth; believe that he has all wisdom, and all power, both in heaven and in earth; believe that man doth not comprehend all the things which the Lord can comprehend” (Mosiah 4:9).

We can know His ways if the Lord reveals to us the truth of His mysteries.  “[D]espies not the revelations of God,” Jacob says.

Paul told the Corinthians, “For what man knoweth the things of a man, save the spirit of man which is in him?  even so the things of God knoweth no man, but [JST except he has] the Spirit of God” (1 Corinthians 2:11).

Ammon proclaimed:

And now behold, my brethren, what natural man is there that knoweth these things?  I say unto you, there is none that knoweth these things, save it be the penitent.

Yea, he that repenteth and exerciseth faith, and bringeth forth good works, and prayeth continually without ceasing—unto such it is given to know the mysteries of God; yea, unto such it shall be given to reveal things which never have been revealed; yea, and it shall be given unto such to bring thousands of souls to repentance, even as it has been given unto us to bring these our brethren to repentance.

Alma 26:21-22

We must remember the words of Isaiah, “For my thoughts are not your thoughts, neither are your ways my ways, saith the LORD. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts” (Isaiah 55:8-9).

Hugh Nibley wrote:

The search for knowledge is only a pretext: "for they will not search knowledge, nor understand great knowledge, when it is given unto them in plainness, even as plain as word can be" (2 Nephi 32:7). There is only one way to know the answers: "And no man knoweth of his ways save it be revealed unto him" (Jacob 4:8); yet men will not humble themselves to pray for revelation (see 2 Nephi 32:8).[2] 

---

[1] The Grace of Christ, John Gee, Maxwell Institute, accessed March 23, 2014.

[2] The Way of the "Intellectuals", Hugh Nibley, Maxwell Institute, accessed March 23, 2014.

Jacob 4:4-5

4 For, for this intent have we written these things, that they may know that we knew of Christ, and we had a hope of his glory many hundred years before his coming; and not only we ourselves had a hope of his glory, but also all the holy prophets which were before us.

5 Behold, they believed in Christ and worshiped the Father in his name, and also we worship the Father in his name.  And for this intent we keep the law of Moses, it pointing our souls to him; and for this cause it is sanctified unto us for righteousness, even as it was accounted unto Abraham in the wilderness to be obedient unto the commands of God in offering up his son Isaac, which is a similitude of God and his Only Begotten Son.

6 Wherefore, we search the prophets, and we have many revelations and the spirit of prophecy; and having all these witnesses we obtain a hope, and our faith becometh unshaken, insomuch that we truly can command in the name of Jesus and the very trees obey us, or the mountains, or the waves of the sea.

7 Nevertheless, the Lord God showeth us our weakness that we may know that it is by his grace, and his great condescensions unto the children of men, that we have power to do these things.

Jacob 4:4-7

After explaining he had been writing for future generations, Jacob testifies of Christ.  He wanted them to know they knew about Christ and “had a hope of his glory.”  Not only did they know of Christ, but also all prophets knew of Christ.

While walking with His disciples on the road to Emmaus, Christ taught them “And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself” (Luke 24:27).

Abinadi would testify to King Noah and his priests, “For behold, did not Moses prophesy unto them concerning the coming of the Messiah, and that God should redeem his people?  Yea, and even all the prophets who have prophesied ever since the world began—have they not spoken more or less concerning these things” (Mosiah 13:33).

Paul Thomas Smith explains:

The plan of salvation with Jesus Christ at its center has always been the message of the prophets. For example, Abinadi taught that, some 1,350 years before the Savior's mortal birth, Moses prophesied to the Israelites concerning the Messiah's coming. Abinadi added that even all the prophets have [thus] prophesied ever since the world began" (Mosiah 13:33; emphasis added). Some 550 years before the Savior's birth, Nephi testified that "according to the words of the prophets, and also the word of the angel of God, his name shall be Jesus Christ, the Son of God (2 Ne. 25:19). Later, Nephi's brother Jacob also testified: "For, for this intent have we written these things [our testimonies], that they [our posterity] may know that we knew of Christ, and we had a hope of his glory many hundred years before his coming; and not only we ourselves had a hope of his glory, but also all the holy prophets which were before us" Jacob 4:4; see also Hel. 8:22).[1]

The prophets worshiped the Father in the name of Christ.  The Nephites do as well.   Nephi₂ taught, “And now behold, Moses did not only testify of these things, but also all the holy prophets, from his days even to the days of Abraham” (Helaman 8:16).

The Nephites kept the Law of Moses.  The Law points the way to Christ.  Nephi₁ wrote, “And, notwithstanding we believe in Christ, we keep the law of Moses, and look forward with steadfastness unto Christ, until the law shall be fulfilled” (2 Nephi 25:24).

Jacob’s grandson, Jarom, explained “the prophets, and the priests, and the teachers, did labor diligently, exhorting with all long-suffering the people to diligence; teaching the ^claw of Moses, and the intent for which it was given; persuading them to look forward unto the Messiah, and believe in him to come as though he already was.  And after this manner did they teach them” (Jarom 1:11).

We are told the Ammonites

… did keep the law of Moses; for it was expedient that they should keep the law of Moses as yet, for it was not all fulfilled.  But notwithstanding the law of Moses, they did look forward to the coming of Christ, considering that the law of Moses was a type of his coming, and believing that they must keep those outward performances until the time that he should be revealed unto them.

Now they did not suppose that salvation came by the law of Moses; but the law of Moses did serve to strengthen their faith in Christ; and thus they did retain a hope through faith, unto eternal salvation, relying upon the spirit of prophecy, which spake of those things to come.

Alma 25:15-16

Paul explained “the law was our schoolmaster [GR pedagogue, director, supervisor of children] to bring us unto Christ, that we might be justified by faith” (Galatians 3:24).

We read that when Abraham was willing to sacrifice Isaac, this was “a similitude of God and his Only Begotten Son.”

---

[1] Birth of the Messiah, Paul Thomas Smith, Maxwell Institute, accessed March 21, 2014.

Jacob 3:12-14; 4:1-3

12 And now I, Jacob, spake many more things unto the people of Nephi, warning them against fornication and lasciviousness, and every kind of sin, telling them the awful consequences of them.

13 And a hundredth part of the proceedings of this people, which now began to be numerous, cannot be written upon these plates; but many of their proceedings are written upon the larger plates, and their wars, and their contentions, and the reigns of their kings.

14 These plates are called the plates of Jacob, and they were made by the hand of Nephi.  And I make an end of speaking these words.

Chapter 4

All the prophets worshipped the Father in the name of Christ—Abraham's offering of Isaac was in similitude of God and his Only Begotten—Men should reconcile themselves to God through the atonement—The Jews shall reject the foundation stone. About 544–421 B.C.

1 NOW behold, it came to pass that I, Jacob, having ministered much unto my people in word, (and I cannot write but a little of my words, because of the difficulty of engraving our words upon plates) and we know that the things which we write upon plates must remain;

2 But whatsoever things we write upon anything save it be upon plates must perish and vanish away; but we can write a few words upon plates, which will give our children, and also our beloved brethren, a small degree of knowledge concerning us, or concerning their fathers—

3 Now in this thing we do rejoice; and we labor diligently to engraven these words upon plates, hoping that our beloved brethren and our children will receive them with thankful hearts, and look upon them that they may learn with joy and not with sorrow, neither with contempt, concerning their first parents.

Jacob 3:12-14; 4:1-3

Jacob continued his preaching, warning against fornication, lust in general, and all sin, warning them of the consequences of their actions.

Jacob then tells us “a hundredth part of the proceedings of this people … cannot be written upon these plates; but … are written upon the larger plates.”  I can’t help but wonder what things had happened during the Nephite history.  Hopefully, the day will come when the Lord will give us this part of the record that was lost by Martin Harris.

The plates upon which Jacob records his account are called the plates of Jacob.  The plates were made by Nephi.

Jacob gives us some insight into challenges faced keeping the record.  “I cannot write but a little of my words because of the difficulty of engraving our words upon the plates.”  So, part of the challenge of keeping the record was actually writing his record.

John L. Sorenson looks at this challenge in more detail.

Jacob₂, Moroni₂'s distant uncle, had referred to the brevity and obscurity problem nine centuries earlier: "I cannot write but a little of my words, because of the difficulty of engraving our words upon plates" (Jacob 4:1). His expression "difficulty of engraving our words" joins with Moroni₂'s "because of the awkwardness of our hands" to reveal a problem that evidently went beyond the scribe's skill in making marks on metal. Moroni₂ had plenty of time on his hands and should have been able to work to the most meticulous level, if only the technological problem of making the right marks stood in the way of clarity. Neither was it their tongues or minds that limited expression. Rather, it must have had something to do with the script system they were using.[1] 

It is essential the Nephite record survive.  “[W]hatsoever things we write upon anything save it be the plates must perish and vanish away.”  S. Kent Brown looks at the record of Lehi.

We have no way of knowing what material Lehi kept his record on, but probably it was perishable. A remark made by his son Jacob supports this view. Jacob notes, "We know that the things which we write upon plates must remain; but whatsoever things we write upon anything save it be upon plates must perish and vanish away" (Jacob 4:1-2). Jacob's experience with the brass plates had shown him the durability of metal plates. We can well believe that the experience of Lehi's family concerning records kept on perishable materials included the disintegration of Lehi's record.[2]

We have seen what happens to records on perishable materials.  The Dead Sea Scrolls are a good example.  There are complete records; there are also records that have decomposed and are just fragments that have to be put together like a puzzle.  The plates will be given to their children and also will be preserved for the Lamanites.  This is why a durable and lasting material was essential.

Those working with Jacob (as well as Jacob) rejoice in their work.  They engrave upon the plates with the hope “that our beloved brethren and our children will receive them with thankful hearts.” Jacob hopes they will “learn with joy” about “their first parents.”

---

[1] The Book of Mormon as a Mesoamerican Record, John L. Sorenson, Maxwell Institute, accessed March 19, 2014.

[2] Nephi's Use of Lehi's Record, S. Kent Brown, Maxwell Institute, accessed March 19, 2014.

Jacob 3:9-11

9 Wherefore, a commandment I give unto you, which is the word of God, that ye revile no more against them because of the darkness of their skins; neither shall ye revile against them because of their filthiness; but ye shall remember your own filthiness, and remember that their filthiness came because of their fathers.

10 Wherefore, ye shall remember your children, how that ye have grieved their hearts because of the example that ye have set before them; and also, remember that ye may, because of your filthiness, bring your children unto destruction, and their sins be heaped upon your heads at the last day.

11 O my brethren, hearken unto my words; arouse the faculties of your souls; shake yourselves that ye may awake from the slumber of death; and loose yourselves from the pains of hell that ye may not become angels to the devil, to be cast into that lake of fire and brimstone which is the second death.

Jacob 3:9-11

Having made it clear that the Lamanites were more righteous than the Nephites, he commands them to revile no longer against the Lamanites neither because of the darkness of their skins nor because of their filthiness.  He reminded them to remember their own filthiness, which they brought upon themselves.  The Lamanite filthiness came upon them because of their fathers. 

Steven Olsen examines Jacob’s comments.

Likewise, Jacob encourages the Nephites of his day not to persecute their brethren "because of the darkness of their skins" (Jacob 3:9). In the same passage, Jacob uses the term filthiness to refer to the Lamanites. It is clear from the passage that the term filthiness is meant metaphorically rather than literally (i.e., "morally impure" rather than "unwashed") because Jacob applies the term equally to the Nephites ("remember your own filthiness") and accounts for the filthiness of the Lamanites in cultural terms ("their filthiness came because of their fathers"). Because body parts and other descriptors are used metaphorically in these passages, it is possible that Nephi and Jacob use allusions to skin color also in a metaphorical sense.²⁷ [1]

Richard Bushman also observes:

…[W]e would gravely err to consider the Lamanites hopelessly benighted and persistently ferocious, hardened, and indolent in nature. Jacob warned against that error when he told his own people, speaking of the Lamanites, to "revile no more against them because of the darkness of their skins; neither shall ye revile against them because of their filthiness" (Jacob 3:9). The Lamanites who turned to Christ are among the most faithful and self-sacrificing in the Book of Mormon, giving themselves to be slaughtered rather than return to their sins. Even before conversion, they were faithful to each other in their families, at a time when the Nephites had taken up concubinage.[2]

Remember, he told the fathers, you’ve broken your children’s hearts because of their examples.  Remember, Jacob says, you may bring the destruction of your children because of your filthiness and their sins will be “heaped upon your heads at the last day.”

Jacob tells them to hearken to his words.  “[A]rouse the faculties of your souls; shake yourselves that ye may awake from the slumber of death.”  He warns them to “loose yourselves from the pains of hell.”  Nephi wrote similar words.  “And others will he pacify, and lull them away into carnal security, that they will say: All is well in Zion; yea, Zion prospereth, all is well—and thus the devil cheateth their souls, and leadeth them away carefully down to hell” (2 Nephi 28:21).

Alma₂ told the people of Zarahemla:

And now behold, I say unto you, my brethren, you that belong to this church, have you sufficiently retained in remembrance the captivity of your fathers?  Yea, and have you sufficiently retained in remembrance his mercy and long-suffering towards them?  And moreover, have ye sufficiently retained in remembrance that he has delivered their souls from hell?

Behold, he changed their hearts; yea, he awakened them out of a deep sleep, and they awoke unto God.  Behold, they were in the midst of darkness; nevertheless, their souls were illuminated by the light of the everlasting word; yea, they were encircled about by the bands of death, and the chains of hell, and an everlasting destruction did await them.

Alma 5:6-7

The theme of remembrance is common in Jacob’s sermons as well as the Book of Mormon.

Jacob is repeating what he said earlier to the Nephites.  “And our spirits must have become like unto him, and we become devils, angels to a devil, to be shut out from the presence of our God, and to remain with the father of lies, in misery, like unto himself; yea, to that being who beguiled our first parents, who transformeth himself nigh unto an angel of light, and stirreth up the children of men unto secret combinations of murder and all manner of secret works of darkness” (2 Nephi 9:9).

Louis Midgley comments on the importance of remembering.

Since remembering is not merely recalling something, but rather an action of the soul, what specific actions were the Nephites admonished by their prophets to take? The Book of Mormon tells us that they were to hearken (see, for example, Jacob 3:11), soften the heart, awaken, see, hear, believe, or trust, as the examples below demonstrate. Overall these actions involved turning to God.[3] 

Alyson Skabelund Von Feldt also writes:

[Lehi] begs his sons to "remember," "hearken unto [his] words," and "awake from a deep sleep, yea, even from the sleep of hell" (2 Nephi 1:12—13). Nephi pleads with his own soul to "awake . . . ! No longer droop in sin" (2 Nephi 4:28). Jacob renews the call in Jacob 3:11: "O my brethren, hearken unto my words; arouse the faculties of your souls; shake yourselves that ye may awake from the slumber of death." ⁴⁹ [4]

---

[1] The Covenant of the Chosen People: The Spiritual Foundations of Ethnic Identity in the Book of Mormon, Steven L. Olsen, Maxwell Institute, accessed March 16, 2014.

[2] The Lamanite View of Book of Mormon History, Richard L. Bushman, Maxwell Institute, accessed March 16, 2014.

[3] To Remember and Keep: On the Book of Mormon as an Ancient Book, Louis Midgley, Maxwell Institute, accessed March 16, 2014.

[4] "His Secret Is with the Righteous" Instructional Wisdom in the Book of Mormon, Alyson Skabelund Von Feldt, Maxwell Institute, accessed March 16, 2014.

Jacob 3:5-8

5 Behold, the Lamanites your brethren, whom ye hate because of their filthiness and the cursing which hath come upon their skins, are more righteous than you; for they have not forgotten the commandment of the Lord, which was given unto our father—that they should have save it were one wife, and concubines they should have none, and there should not be whoredoms committed among them.

6 And now, this commandment they observe to keep; wherefore, because of this observance, in keeping this commandment, the Lord God will not destroy them, but will be merciful unto them; and one day they shall become a blessed people.

7 Behold, their husbands love their wives, and their wives love their husbands; and their husbands and their wives love their children; and their unbelief and their hatred towards you is because of the iniquity of their fathers; wherefore, how much better are you than they, in the sight of your great Creator?

8 O my brethren, I fear that unless ye shall repent of your sins that their skins will be whiter than yours, when ye shall be brought with them before the throne of God.

Jacob 3:5-8

Jacob continues his comparison of the Nephites and the Lamanites.  The Nephites hate the Lamanites because of their filthiness and cursing, “which hath come upon their skins.”  Yet, the cursed Lamanites were more righteous than the Nephites.  They remembered Lehi’s commandment that they should have but one wife and no concubines.  This problem would again present itself with King Noah.  “For behold, he did not keep the commandments of God, but he did walk after the desires of his own heart.  And he had many wives and concubines.  And he did cause his people to commit sin, and do that which was abominable in the sight of the Lord.  Yea, and they did commit whoredoms and all manner of wickedness” (Mosiah 11:2).

This problem also reared its ugly head among the Jaredites.  “And it came to pass that Riplakish did not do that which was right in the sight of the Lord, for he did have many wives and concubines, and did lay that upon men's shoulders which was grievous to be borne; yea, he did tax them with heavy taxes; and with the taxes he did build many spacious buildings” (Ether 10:5).

Todd Compton examines the problem in more depth.

As early as the prophet Jacob, the Nephites looked on the Lamanites with contempt. Jacob, preaching to the wayward Nephites, refers to "the Lamanites your brethren, whom ye hate because of their filthiness and the cursing which hath come upon their skins" (Jacob 3:5). We note the implicit rebuke in the words "your brethren," for the Nephites obviously were not treating the Lamanites as brethren, as members of the true church should. Thus, as early as this, the Nephites and Lamanites have moral complexity. Furthermore, Jacob tells the Nephites that the Lamanites live a higher level of sexual morality than do the Nephites (Jacob 3:5). Jacob commands the Nephites to stop reviling the Lamanites because of their skin color. "Wherefore, a commandment I give unto you, which is the word of God, that ye revile no more against them because of the darkness of their skins" (Jacob 3:9). He makes the surprising statement that the wilderness-dwelling Lamanites are "more righteous" (Jacob 3:5) than the Nephites.[1]

From the beginning, the Lord made it clear that the Nephites would become wicked and be destroyed as a people (see 1 Nephi 12:13-20).  They would be destroyed by the Lamanites, who would survive.  Because the Lamanites kept the Lords commandments by having only one wife, “the Lord God will not destroy them, but will be merciful unto them; and one day they shall become a blessed people.”

There are numerous examples of the promise the Lamanites would survive.  A few include:

Neither will he suffer that the Gentiles shall destroy the seed of thy brethren. (1 Nephi 13:31)

Wherefore, because of my blessing the Lord God will not suffer that ye shall perish; wherefore, he will be merciful unto you and unto your seed forever. (2 Nephi 4:7) (Lehi speaking to Laman and his family.)

But behold, it shall come to pass that they shall be driven and scattered by the Gentiles; and after they have been driven and scattered by the Gentiles, behold, then will the Lord remember the covenant which he made unto Abraham and unto all the house of Israel.

And also the Lord will remember the prayers of the righteous, which have been put up unto him for them. (Mormon 5:20-21)

In that day, they will become a blessed people.

And at that day shall the remnant of our seed know that they are of the house of Israel, and that they are the covenant people of the Lord; and then shall they know and come to the knowledge of their forefathers, and also to the knowledge of the gospel of their Redeemer, which was ministered unto their fathers by him; wherefore, they shall come to the knowledge of their Redeemer and the very points of his doctrine, that they may know how to come unto him and be saved.

1 Nephi 15:14

The Lamanites, Jacob said, love their wives, their wives love their husbands, and they both love their children.  Their hatred of the Nephites was based on “the iniquity of their fathers.”  The Lamanites were better off in the sight of the Lord than the Nephites. 

Richard Bushman  explains:

To his credit, Jacob recognized that national traditions distorted the Nephite view. He told the Nephites in his sermon on chastity that Lamanite "husbands love their wives, and their wives love their husbands; and their husbands and their wives love their children." They were not implacably ferocious in every relationship. Lamanite violence toward the Nephites grew out of tradition, not innate viciousness. "Their hatred towards you is because of the iniquity of their fathers," Jacob said (Jacob 3:7).[2]

John Welch explains the importance of Jacob’s sermon.

If these themes were selected by Jacob for his temple sermon to remind the Nephites of covenants they had previously made to eschew adultery and to consecrate the riches of the promised land back to the Lord of that land, then Jacob's words may offer clues about the nature of the early Nephite temple covenants and ordinances. This would also explain why Jacob says that the Nephites who violated these commandments were worse off than the Lamanites (see Jacob 3:7), for, to those who are under solemn covenants, behavior to the contrary is a more serious matter.[3]

---

[1] The Spirituality of the Outcast in the Book of Mormon, Todd M. Compton, Maxwell Institute, accessed March 15, 2014.

[2] The Lamanite View of Book of Mormon History, Richard L. Bushman, Maxwell Institute, accessed March 15, 2014.

[3] The Temple in the Book of Mormon: The Temples at the Cities of Nephi, Zarahemla, and Bountiful, John W. Welch, Maxwell Institute, accessed March 15, 2014.