Jacob 3:1-4

Chapter 3

The pure in heart receive the pleasing word of God—Lamanite righteousness exceeds that of Nephites—Jacob warns against fornication, lasciviousness, and every sin. About 544–421 B.C.

1 BUT behold, I, Jacob, would speak unto you that are pure in heart.  Look unto God with firmness of mind, and pray unto him with exceeding faith, and he will console you in your afflictions, and he will plead your cause, and send down justice upon those who seek your destruction.

2 O all ye that are pure in heart, lift up your heads and receive the pleasing word of God, and feast upon his love; for ye may, if your minds are firm, forever.

3 But, wo, wo, unto you that are not pure in heart, that are filthy this day before God; for except ye repent the land is cursed for your sakes; and the Lamanites, which are not filthy like unto you, nevertheless they are cursed with a sore cursing, shall scourge you even unto destruction.

4 And the time speedily cometh, that except ye repent they shall possess the land of your inheritance, and the Lord God will lead away the righteous out from among you.

Jacob 3:1-4

Jacob continues his preaching to the Nephites.  He begins to speak to the pure in heart.  Pray to the Lord with faith.  If they do, the Lord will console them in their afflictions.  He could very well have been referring to the words of his brother, Nephi.  “And now, my beloved brethren, I perceive that ye ponder still in your hearts; and it grieveth me that I must speak concerning this thing.  For if ye would hearken unto the Spirit which teacheth a man to pray ye would know that ye must pray; for the evil spirit teacheth not a man to pray, but teacheth him that he must not pray” (2 Nephi 32:8).

Jacob then calls upon the pure in heart to “lift up your heads and receive the pleasing word of God, and feast upon his love; for ye may, if your minds are firm, forever.”

Jacob told those that we no pure in heart were filthy before God.  The land is cursed for their sakes.  The Lamanites, “which are not filthy like unto you,” will scourge them until they are destroyed.

“The land, Lehi said, would be cursed if the people were wicked (2 Nephi 1:7). Jacob repeated the idea (Jacob 2:29) and, like his father (2 Nephi 1:22; cf. 1:18), used the expression "cursed with a sore cursing" (Jacob 3:3; cf. 2:33).

“Jacob's belief that the Lord would show mercy to the Lamanites (Jacob 3:3-9) appears to derive from Lehi's statement that the Lamanites would not be destroyed (2 Nephi 4:3-9). Lehi promised his son Joseph that his seed would not be utterly destroyed (2 Nephi 3:3), and Jacob repeated this promise (2 Nephi 9:53).”[1]

If the wicked among the Nephites do not repent, the Lamanites will possess the land of their inheritance.  And, the Lord “will lead away the righteous out from among you.” 

This would happen some three centuries in the future.

“Behold, I am Amaleki, the son of Abinadom.  Behold, I will speak unto you somewhat concerning Mosiah, who was made king over the land of Zarahemla; for behold, he being warned of the Lord that he should flee out of the land of Nephi, and as many as would hearken unto the voice of the Lord should also depart out of the land with him, into the wilderness—

“And it came to pass that he did according as the Lord had commanded him.  And they departed out of the land into the wilderness, as many as would hearken unto the voice of the Lord; and they were led by many preachings and prophesyings.  And they were admonished continually by the word of God; and they were led by the power of his arm, through the wilderness until they came down into the land which is called the land of Zarahemla” (Omni 1:12-13).

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[1] The Influence of Lehi's Admonitions on the Teachings of His Son Jacob, John A. Tvedtnes, Maxwell Institute.

Jacob 2:31-35

For behold, I, the Lord, have seen the sorrow, and heard the mourning of the daughters of my people in the land of Jerusalem, yea, and in all the lands of my people, because of the wickedness and abominations of their husbands.

And I will not suffer, saith the Lord of Hosts, that the cries of the fair daughters of this people, which I have led out of the land of Jerusalem, shall come up unto me against the men of my people, saith the Lord of Hosts.

For they shall not lead away captive the daughters of my people because of their tenderness, save I shall visit them with a sore curse, even unto destruction; for they shall not commit whoredoms, like unto them of old, saith the Lord of Hosts.

And now behold, my brethren, ye know that these commandments were given to our father, Lehi; wherefore, ye have known them before; and ye have come unto great condemnation; for ye have done these things which ye ought not to have done.

Behold, ye have done greater iniquities than the Lamanites, our brethren.  Ye have broken the hearts of your tender wives, and lost the confidence of your children, because of your bad examples before them; and the sobbings of their hearts ascend up to God against you.  And because of the strictness of the word of God, which cometh down against you, many hearts died, pierced with deep wounds.

Jacob explains to the Nephites the Lord has seen the sorrow and heard the mourning of the wives of these men involved in plural marriage.  This sorrow was “because of the wickedness and abominations of their husbands.”  “… Jacob not only chastises Nephite husbands for infidelity (see Jacob 2:31-35), but explains that he has come to deliver his prophetic message because the Lord has heard the prayers of those Nephite women.”[1]

The men were ignoring the effects their sins had on their wives.  The cries of the women “come up unto me against the men of my people.” 

Cynthia Hallen explains the effect of sin on the husbands. 

“Those who compromise standards or disregard covenants are often not capable of respecting or responding to the feelings of family members with tenderness. Those who are hardened may accuse the tenderhearted of being hypersensitive, sanctimonious, or self-righteous.  On the other hand, when we keep the commandments and set a good example, we can be sensitive to the feelings of others and thus be instrumental in healing broken hearts.”[2] 

The Lord will not tolerate the husbands “lead[ing] away captive the daughters of my people because of their tenderness.”  John Welch explains the source of Jacob’s teachings.  “Jacob's eighth commandment [Wo unto them who commit whoredoms, for they shall be thrust down to hell (2 Nephi 9:36)] is against whoredoms, not just the narrower crime of adultery. This reflects Lehi's teachings against whoredoms of any kind (see Jacob 2:33-34).”[3]

Alyson Skabelund Von Feldt writes:

“Extended warnings about sexual sin occur twice in the Book of Mormon. Jacob, taking note of a declining family structure among his people, gathers them in the temple and delivers an admonishment from the Lord: ‘There shall not any man among you have save it be one wife; and concubines he shall have none; For I, the Lord God, delight in the chastity of women. And whoredoms are an abomination before me’ (Jacob 2:27-28). The husbands are not to ‘lead away captive the daughters of my people because of their tenderness, save I shall visit them with a sore curse, even unto destruction’ (Jacob 2:33). Though Jacob delivers this warning to the people as the Lord's mouthpiece rather than as a patriarch admonishing his children, the themes of fidelity and captivity are straight from the wisdom tradition of Proverbs 1-9.”[4]

Jacob is teaching them the “commandments [that] were given to our father Lehi.”  These teachings are known to them, so they have come under great condemnation for doing things they knew they should not be doing.

Not only did they sin, they had “done greater iniquities than the Lamanites…”  Hugh Nibley explains this situation.

“The Nephites always fancied themselves to be good people because the Lord had brought them to the land of promise, and, accordingly, they styled their enemies as the wicked. And indeed the enemy was a real and constant element in all their operations. The dangerous illusion that the populace may be classified simply as the good guys (our side) and the bad guys (their side) becomes the main theme of the book of Jacob, as of the Book of Mormon itself. While Jacob spares no words in describing the wickedness and depravity of the Lamanites, he can declare of his own people at that early date: ‘Behold, ye have done greater iniquities than the Lamanites’ (Jacob 2:35).”[5]

They’ve broken their wives hearts and their children no longer have any confidence in them because of the bad example they set. 

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[1] Nephite Feminism Revisited: Thoughts on Carol Lynn Pearson's View of Women in the Book of Mormon, Reviewed by Kevin and Shauna Christensen, Maxwell Institute.

[2] What's in a Word? "Tender and Chaste and Delicate" Feelings Are Pleasing to the Lord, Cynthia L. Hallen, Maxwell Institute.

[3] Jacob's Ten Commandments, John Welch, Maxwell Institute.

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

[5] Scriptural Perspectives on How to Survive the Calamities of the Last Days, Hugh Nibley, Maxwell Institute.

Jacob 2:27-30

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

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

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

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

For behold, I, the Lord, have seen the sorrow, and heard the mourning of the daughters of my people in the land of Jerusalem, yea, and in all the lands of my people, because of the wickedness and abominations of their husbands.

After chastising those that have wives and concubines, he tells them to “hearken unto the word of the Lord.”  Jacob makes clear the word of the Lord; each man should have only one wife and no concubines.  Jacob will compare the Nephites to the Lamanites.  “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” (Jacob 3:5).

The Lord delights in chastity of women.  It’s not surprising Jacob would emphasize chastity.  It is obvious that “chastity, honesty, and keeping all the Lord's commandments were required and desirable characteristics of Lehi's clan (2 Nephi 9:31–38; Jacob 2:28).”[1]  Sexual sins are an abomination in the eyes of the Lord.

Cynthia Hallan writes:

“Delicate or delightful feelings are pleasing to the Lord … If the Lord delight in us, then he will bring us into this land (Numbers 14:8) and I, the Lord God, delight in the chastity of women (Jacob 2:28) … In summary, the prophet Jacob teaches that tender, chaste, and delicate feelings are pleasing to God. We can develop such feelings in our hearts and minds by feasting upon the scriptures … Tender feelings are intelligent as well as sensitive. Chaste feelings are fulfilling as well as clean and pure. Delicate feelings are refined and delightful as well as fragile and fragrant, like flowers in the Lord's garden.”[2]

Remember, this is the Promised Land. The Lord made it clear from the beginning of the consequences of turning away from His word to those who dwell in the Promised Land. 

Abridging the book of Ether, Moroni₂ would write:

“And he had sworn in his wrath unto the brother of Jared, that whoso should possess this land of promise, from that time henceforth and forever, should serve him, the true and only God, or they should be swept off when the fulness of his wrath should come upon them.

“And now, we can behold the decrees of God concerning this land, that it is a land of promise; and whatsoever nation shall possess it shall serve God, or they shall be swept off when the fulness of his wrath shall come upon them.  And the fulness of his wrath cometh upon them when they are ripened in iniquity.

“For behold, this is a land which is choice above all other lands; wherefore he that doth possess it shall serve God or shall be swept off; for it is the everlasting decree of God. And it is not until the fulness of iniquity among the children of the land, that they are swept off.

“And this cometh unto you, O ye Gentiles, that ye may know the decrees of God—that ye may repent, and not continue in your iniquities until the fulness come, that ye may not bring down the fulness of the wrath of God upon you as the inhabitants of the land have hitherto done.

“Behold, this is a choice land, and whatsoever nation shall possess it shall be free from bondage, and from captivity, and from all other nations under heaven, if they will but serve the God of the land, who is Jesus Christ, who hath been manifested by the things which we have written” (Ether 2:8-12).

Hugh Nibley wrote comparing the Old World with the New World.

“The promised land is a testing ground offering both great opportunity and corresponding risk: ‘Wherefore, this people shall keep my commandments, saith the Lord of Hosts, or cursed be the land for their sakes’ (Jacob 2:29). In the Old World are civilizations which were ancient at the time Lehi left Jerusalem, and they still survive, but of those in the land of promise we are told that when they are ripe in iniquity, when the cup is full, they shall be swept off from the land. Compared with other continents, this one has no history, no surviving cultures, though far and wide civilizations whose identities remain a mystery have left their ruins and their scattered descendants.”[3]

Then, the Lord makes a qualification.  Having more than one wife is acceptable in the eyes of the Lord only if He commands His people.  He will do so to “raise up a seed unto [him].”  Should that occur, then plural marriage is an acceptable practice among His church.

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[1] The Rechabites: A Model Group in Lehi's World, Jeffrey P. Thompson and John W. Welch, Maxwell Institute.

[2] "Tender and Chaste and Delicate" Feelings Are Pleasing to the Lord, Cynthia L. Hallen, Maxwell Institute.

[3] Scriptural Perspectives on How to Survive the Calamities of the Last Days, Hugh Nibley, Maxwell Institute.

Jacob 2:22-26

22 And now I make an end of speaking unto you concerning this pride.  And were it not that I must speak unto you concerning a grosser crime, my heart would rejoice exceedingly because of you.

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

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

25 Wherefore, thus saith the Lord, I have led this people forth out of the land of Jerusalem, by the power of mine arm, that I might raise up unto me a righteous branch from the fruit of the loins of Joseph.

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

Jacob ends his sermon on pride, and turns to “a grosser crime.”  What is this crime?  They commit whoredoms “because of the things which were written concerning David and Solomon…”

Why were David and Solomon held up as a poor example?  Because David and Solomon had multiple wives and concubines.  This was abominable in the sight of the Lord. 

The Lord had warned against multiple wives.  “Neither shall he multiply wives to himself, that his heart turn not away: neither shall he greatly multiply to himself silver and gold” (Deuteronomy 17:17).

Noel Reynolds observed:

“The most direct references to them are by Jacob, who blames David and Solomon for their abominable practice of having many wives and concubines. In the next verse, Jacob pointedly cites the sins of the Jews in Jerusalem as the Lord's reason for leading Lehi out of that land so that he "might raise up . . . a righteous branch from the fruit of the loins of Joseph" (see Jacob 2:24–5).”[1] 

The Lord led Lehi’s party to the new world “that I might raise up unto me a righteous branch from the loins of Joseph.” The prophet Amos wrote about a remnant of Joseph.  “Hate the evil, and love the good, and establish judgment in the gate: it may be that the LORD God of hosts will be gracious unto the remnant of Joseph” (Amos 5:15).

The Lord made it clear, He “will not suffer that this people shall do like them of old.”

David Rolph Seely discusses the promises made to Joseph and Abraham.

“The patriarchal blessing given to Joseph by his father, Jacob, declared that ‘Joseph is a fruitful bough, even a fruitful bough by a well; whose branches run over the wall’ (Genesis 49:22). This promise was fulfilled by Lehi and his descendants as the Lord led them to the promised land in the New World (1 Nephi 19:24; Jacob 2:25; cf. 1 Nephi 5:14, 16; 2 Nephi 3:4; Alma 10:3) and resulted in the expansion of the covenant lands to include the Americas in the Abrahamic covenant as the inheritance of Joseph. The resurrected Savior taught the Nephites: ‘And behold, this people will I establish in this land, unto the fulfilling of the covenant which I made with your father Jacob; and it shall be a New Jerusalem’ (3 Nephi 20:22).”[2]

Hugh Nibley writes about the expectations the Lord had for the Nephites.

“With seeking for wealth goes a ‘grosser’ attendant vice of licentious living (see Jacob 2:22–23). God does not bring people to the Promised Land for a repeat of the Old World follies; here he is determined to ‘raise up unto me a righteous branch from the fruit of the loins of Joseph. Wherefore, I the Lord God will not suffer that this people shall do like unto them of old’ (Jacob 2:25–26). God's people may never enjoy the luxury of living after the manner of the world (see D&C 105:3–5).”[3] 

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[1] Nephite Kingship Reconsidered, Noel B. Reynolds, Maxwell Institute, accessed March 4, 2014.

[2] Sacred History, Covenants, and the Messiah: The Religious Background of the World of Lehi, David Rolph Seely, Maxwell Institute.

[3] Scriptural Perspectives on How to Survive the Calamities of the Last Days, Hugh Nibley, Maxwell Institute.

Jacob 2:19-21

19 And after ye have obtained a hope in Christ ye shall obtain riches, if ye seek them; and ye will seek them for the intent to do good—to clothe the naked, and to feed the hungry, and to liberate the captive, and administer relief to the sick and the afflicted.

20 And now, my brethren, I have spoken unto you concerning pride; and those of you which have afflicted your neighbor, and persecuted him because ye were proud in your hearts, of the things which God hath given you, what say ye of it?

21 Do ye not suppose that such things are abominable unto him who created all flesh?  And the one being is as precious in his sight as the other.  And all flesh is of the dust; and for the selfsame end hath he created them, that they should keep his commandments and glorify him forever.

22 And now I make an end of speaking unto you concerning this pride.  And were it not that I must speak unto you concerning a grosser crime, my heart would rejoice exceedingly because of you.

After telling the Nephites to cease searching for riches but to seek for Christ, he continues talking about riches.  “[A]fter ye have obtained a hope in Christ ye shall obtain riches if ye will seek them for the intent to do good.”

The responsibilities we have are to “clothe the naked, and to feed the hungry … and administer relief to the sick and afflicted.”  King Benjamin underscored the importance of taken care of the poor. 

“And now, for the sake of these things which I have spoken unto you—that is, for the sake of retaining a remission of your sins from day to day, that ye may walk guiltless before God—I would that ye should impart of your substance to the poor, every man according to that which he hath, such as feeding the hungry, clothing the naked, visiting the sick and administering to their relief, both spiritually and temporally, according to their wants” (Mosiah 4:26).

Christ taught the Nephites to “[g]ive to him that asketh thee, and from him that would borrow of thee turn thou not away” (3 Nephi 12:42).

During the almost 200 years of peace, the Nephites “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). 

Marilyn Arnold, quoting Hugh Nibley, writes, “God has given us our gifts and talents to be placed freely at the disposal of our fellowmen (Jacob 2:19), and not as a means of placing our fellowmen at our disposal.”[1]

Hugh Nibley writes about seeking after riches.

“God recognizes only one justification for seeking wealth, and that is with the express intent of helping the poor (Jacob 2:19) … [Quoting Brigham Young] ‘Elders of Israel are greedy after the things of this world. If you ask them if they are ready to build up the kingdom of God, their answer is prompt – ‘Why, to be sure we are, with our whole souls; but we want first to get so much gold, speculate and get rich, and then we can help the church considerably. We will go to California and get gold, go and buy goods and get rich, trade with the emigrants, build a mill, make a farm, get a large herd of cattle, and then we can do a great deal for Israel.’”

“I have heard this many times from friends and relatives, but it is hokum. What they are saying is, ‘If God will give me a million dollars, I will let him have a generous cut of it.’ And so they pray and speculate and expect the Lord to come through for them. He won't do it.”[2]

Lindon Robinson writes about the dissension that not taking care of the poor brings.

“The result of hardheartedness is division and dissension. The wicked Lamanites were divided and desired to rule because of their greed. The righteous Nephites were united in their love for God and man, which led them to serve. The wicked Lamanites loved gold and silver and sacrificed the well-being of others to get it. So, to get material gain, the wicked murdered, plundered, stole, and bore false witness against their neighbors (Helaman 7:21). Meanwhile, the righteous fed the hungry, clothed the naked, and cared for those in need so there would be no poor among them (Jacob 2:19).”[3]

Jacob speaks about the pride of the Nephites, and how they are not only ignoring the poor among them, but they are persecuting them as well.  All this over the things the Lord has given them.

“Jacob gives us some rules … it is not the wealth but the inequality that does the damage. Of unequal distribution he says, ‘Do ye not suppose that such things are abominable unto him who created all flesh? And the one being is as precious in his sight as the other’ (Jacob 2:21).”[4]

We are to keep the commandments of God and glorify Him.  The Lord told Joseph, “Behold, this is your work, to keep my commandments, yea, with all your might, mind and strength” (D&C 11:20).

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[1] "Words, words, words": Hugh Nibley on the Book of Mormon, Marilyn Arnold, Maxwell Institute.

[2] What Is Zion? A Distant View, Hugh Nibley, Maxwell Institute.

[3] Economic Insights from the Book of Mormon, Lindon J. Robison, Maxwell Institute.

[4] Last Call: An Apocalyptic Warning from the Book of Mormon, Hugh Nibley, Maxwell Institute.

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.

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.

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

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

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

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 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.

“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.

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

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

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.

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.

“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. 

“[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.” 

“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.

[2] Unlocking the Sacred Text, Marilyn Arnold, Maxwell Institute.

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.

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