Jacob 7:21-27

22 Now, this thing was pleasing unto me, Jacob, for I had requested it of my Father who was in heaven; for he had heard my cry and answered my prayer.

23 And it came to pass that peace and the love of God was restored again among the people; and they searched the scriptures, and hearkened no more to the words of this wicked man.

24 And it came to pass that many means were devised to reclaim and restore the Lamanites to the knowledge of the truth; but it all was vain, for they delighted in wars and bloodshed, and they had an eternal hatred against us, their brethren.  And they sought by the power of their arms to destroy us continually.

25 Wherefore, the people of Nephi did fortify against them with their arms, and with all their might, trusting in the God and rock of their salvation; wherefore, they became as yet, conquerors of their enemies.

26 And it came to pass that I, Jacob, began to be old; and the record of this people being kept on the other plates of Nephi, wherefore, I conclude this record, declaring that I have written according to the best of my knowledge, by saying that the time passed away with us, and also our lives passed away like as it were unto us a dream, we being a lonesome and a solemn people, wanderers, cast out from Jerusalem, born in tribulation, in a wilderness, and hated of our brethren, which caused wars and contentions; wherefore, we did mourn out our days.

27 And I, Jacob, saw that I must soon go down to my grave; wherefore, I said unto my son Enos: Take these plates.  And I told him the things which my brother Nephi had commanded me, and he promised obedience unto the commands.  And I make an end of my writing upon these plates, which writing has been small; and to the reader I bid farewell, hoping that many of my brethren may read my words.  Brethren, adieu.

Jacob 7:22-27

Sherem confessed his sins and died.  The people were overcome by Sherem’s death.  This was exactly what Jacob had wanted.  “I had requested it of my Father who was in heaven; for he had heard my cry and answered my prayers.”

Peace was restored.  The people turned away from Sherem’s teachings, the teachings of “this wicked man.”

In either event, whether it was given at a regular or special convocation, the net effect of Sherem's confession was collective—to reconcile the people with their God: "Peace . . . was restored again among the people" (Jacob 7:23) … In addition, more was involved in biblical jurisprudence than just human interrelations, and thus it is significant that Jacob 7:23 also declares that "the love of God was restored again among the people."[1]

The Book of Mormon tells us about our relationship with God.

Literally or figuratively, rising or falling in the Book of Mormon shows the relation of humans to God. Sherem, the antichrist who challenges Jacob, dramatizes the fall of man. He says his will, not God's, should be done. He boasts about himself and denies the atonement of Christ. Jacob is just the opposite. He calls for God's will, not his own, to be done, humbles himself, and affirms the atonement of Christ. When Sherem continues to deny the power of God, "the power of the Lord [comes] upon him, insomuch that he [falls] to the earth" (Jacob 7:15). This is a damning fall of man, not one with potential salvation. After the people see Sherem die, confessing his sins, they in turn fall to the earth (Jacob 7:21). This fall, though, leads the way to their having "peace and the love of God" restored (Jacob 7:23).[2]

Jacob’s writings now shift to the missionary efforts to reclaim the Lamanites.  “[B]ut it was all in vain.”  Instead, there were “wars” and bloodshed.  They hated the Nephites and desired to destroy them.  John Tanner writes about how this may have affected Jacob.

Jacob was a child of a house divided, suffering from abusive brothers. He saw a family feud evolve into a more or less permanent state of war. Think what it meant for Jacob to be Laman and Lemuel's brother. The Lamanites were not distant, faceless, nameless enemies; they were kinsmen—brothers, nephews, and cousins whose names and families he knew. This helps me read with more sympathy Jacob's sad parting observation: "Many means were devised to reclaim and restore the Lamanites to the knowledge of the truth; but it all was vain, for they delighted in wars and bloodshed, and they had an eternal hatred against us, their brethren" (Jacob 7:24).[3]

King Benjamin told his sons about the Lamanites.  “I say unto you, my sons, were it not for these things, which have been kept and preserved by the hand of God, that we might read and understand of his mysteries, and have his commandments always before our eyes, that even our fathers would have dwindled in unbelief, and we should have been like unto our brethren, the Lamanites, who know nothing concerning these things, or even do not believe them when they are taught them, because of the traditions of their fathers, which are not correct” (Mosiah 1:5).  Alma₂ also taught, “For there are many promises which are extended to the Lamanites; for it is because of the traditions of their fathers that caused them to remain in their state of ignorance; therefore the Lord will be merciful unto them and prolong their existence in the land.” (Alma 9:16).

John Sorenson describes the warfare that occurred at this time.

The Lamanites began attacking the Nephites within a few decades after 600 BC (see 2 Nephi 5:34).³ In those early days the populations involved would have been small. Consequently, the fraternal conflicts could only have amounted to occasional raids rather than systematic military campaigns (see Jacob 7:24–25). The two groups occupied different ecological zones, an upland mountain zone for the Nephites and lowland coastal area for their rivals (see 2 Nephi 5:24; Enos 1:20–21). Thus they were not in economic competition. The Lamanites' intention was obviously to destroy their rivals' leaders—Nephi and Jacob (the chief priest)—and their descendants. For the Nephites we discover no hint of any motive except preservation of their people, goods, and lands.[4]

The Nephites were forced to build fortifications against the Lamanites.  As they did this, they put their trust in God. 

Jacob is getting old.  He keeps the history of his people on the other plates (large plates of Nephi).  He is now concluding his writings on the small plates.  What he has written, he has “written according to the best of my knowledge.” 

He is also despondent, reminding us their “lives passed away like as it were unto us a dream, we being a lonesome and solemn people wanderers cast out from Jerusalem.”  He experienced the worst of his brothers’ behavior. 

John Tanner writes about the price Jacob paid. 

The cost the wilderness exacted on Jacob is most evident in his final farewell. His parting words express the accumulated sorrows of a life of struggle: "I conclude this record . . . by saying that the time passed away with us, and also our lives passed away like as it were unto us a dream, we being a lonesome and a solemn people, wanderers, cast out from Jerusalem, born in tribulation, in a wilderness, and hated of our brethren, which caused wars and contentions; wherefore, we did mourn out our days" (Jacob 7:26). By now it should be clear how in substance and style this leave-taking could only be written by Jacob, of all Book of Mormon authors. It fits the facts of his life as a man, and it captures his sensitivity, vulnerability, and eloquence as a writer.[5]

Marilyn Arnold comments on Jacob’s tone in his farewell writings.

To skim that passage and miss its tone of heartbreak, its revelation of Jacob's character and his perception of his circumstances, is to miss a rich opportunity for human understanding. Without question, Jacob, like Nephi, paid dearly for his faith. The text also affirms that he was beloved of the Lord, for even when Nephi was alive, Jacob was visited by Christ and by angels. Moreover, Jacob was first among the Nephites to learn—from an angel—that the name of the Holy One of Israel would be Christ (see 2 Nephi 10:3). And anyone uninitiated to Jacob's rhetorical gifts need only study in detail the sermon fragment that Nephi elects to copy into his own chronicle.[6]

Jacob passes the plates on to his son Enos.  He passed on Nephi’s instructions to Enos.  “And I make an end of my writing upon these plates, which writing has been small.”  Why were Jacob’s writings so small?  Why might those writing between Jacob and King Benjamin have written so little? John Tanner writes:

In addition, neither Jacob nor his descendants appear to have added new plates to the ones Nephi made. This may simply mean that they lacked the proper materials or skill to fashion plates, though both Jacob and Jarom mention an abundance of gold in the promised land (see Jacob 2:12; Jarom 1:8). More likely, it reveals something about the meaning of the plates in Jacob's and his family's minds: namely, that they saw the plates as primarily Nephi's record, a sacred legacy from an incomparable man and cultural hero, to be added to only sparingly by those who followed. Even Jacob, whose contribution to the small plates is sublime and considerable, still confessed that his "writing has been small" (Jacob 7:27). Evidently, he was comparing his authorship to the extensive writing of his illustrious older brother. All the later authors in Jacob's family seem to have suffered from similar feelings of inferiority.[7]

Jacob bids us farewell.  When Joseph Smith translated his farewell, he chose to end it with the word “adieu,” a French word.  Critics of the Book of Mormon have latched on to this as a problem with the Book of Mormon.  Daniel C. Peterson points out this is nonsense.

Another popular claim among critics of the Book of Mormon has alleged that the occurrence of the word adieu at Jacob 7:27 is anachronistic, that it does not belong in the period where Joseph Smith seems to place it. French didn't exist in the sixth century B.C., they point out. So why does French show up in the Book of Mormon?¹¹ But, of course, what this argument fails to notice is that the Book of Mormon, as we have it today, purports to be a translation. Therefore, it stands to reason that the language into which the Book of Mormon has been rendered is not that from which, according to its own claims, it was translated. The language of the Book of Mormon is, necessarily, the language of its translator, Joseph Smith. There is nothing mysterious about this. The presence of adieu in the modern English Book of Mormon no more implies the existence of French on the plates than the occurrence of the words in the beginning indicates the existence of English in the original Hebrew text of Genesis 1.[8]

---

[1] The Case of Sherem, Maxwell Institute, accessed May 16, 2014.

[2] "Not Cast Off Forever" – Imagery, Maxwell Institute, accessed May 16, 2014.

[3] Jacob and His Descendants as Authors, John S. Tanner, Maxwell Institute, accessed May 16, 2014.

[4] Last-Ditch Warfare in Ancient Mesoamerica Recalls the Book of Mormon, John L. Sorenson, Maxwell Institute, accessed May 16, 2014.

[5] Jacob and His Descendants as Authors, John S. Tanner, Maxwell Institute, accessed May 16, 2014.

[6] Unlocking the Sacred Text, Marilyn Arnold, Maxwell Institute, accessed May 16, 2014

[7] Jacob and His Descendants as Authors, John S. Tanner, Maxwell Institute, accessed May 16, 2014.

[8] Is the Book of Mormon True? Notes on the Debate, Daniel C. Peterson, Maxwell Institute, accessed May 16, 2014.

Jacob 7:16-21

16 And it came to pass that he said unto the people: Gather together on the morrow, for I shall die; wherefore, I desire to speak unto the people before I shall die.

17 And it came to pass that on the morrow the multitude were gathered together; and he spake plainly unto them and denied the things which he had taught them, and confessed the Christ, and the power of the Holy Ghost, and the ministering of angels.

18 And he spake plainly unto them, that he had been deceived by the power of the devil.  And he spake of hell, and of eternity, and of eternal punishment.

19 And he said: I fear lest I have committed the unpardonable sin, for I have lied unto God; for I denied the Christ, and said that I believed the scriptures; and they truly testify of him.  And because I have thus lied unto God I greatly fear lest my case shall be awful; but I confess unto God.

20 And it came to pass that when he had said these words he could say no more, and he gave up the ghost.

Jacob 7:16-20

Sherem confronted Jacob and demanded a sign be given him.  He received his sign and he was struck down.  He was unable to care for himself and the Nephites provided the needed care.

After a time, Sherem asked the people to come together the next morning.  He wanted to speak to the people.  He knew he was dying and wanted to say things before he did.

That morning, people gathered to hear Sherem’s words.  “[H]e spake plainly unto them and denied the things which he had taught them.”  He then “confessed the Christ, and the power of the Holy Ghost, and the ministering of angels.

Sherem continued his confession admitting he had been deceived by the power of the devil.  Writing to the Galatians, Paul asked:

1 O FOOLISH Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you?

2 This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith?

3 Are ye so foolish?  having begun in the Spirit, are ye now made perfect by the flesh?

4 Have ye suffered so many things in vain?  if it be yet in vain.

Galatians 3:1-4

“Although it would become clear in the end that Sherem was mistaken and ‘deceived’ (Jacob 7:18), these legal provisions and religious obligations in the books of Moses probably ensured that, at the outset, Sherem was taken seriously; he would have been perceived by people in his day as being serious and sincere, as well as religiously and rationally motivated.”[1] Sherem also “spake of hell, and of eternity, and of eternal punishment.

Sherem was fearful of facing God.  “I [fear I] have committed the unpardonable sin, for I have lied unto God.”  Jacob had warned the people about sin and guilt.  “Know ye not that if ye will do these things, that the power of the redemption and the resurrection, which is in Christ, will bring you to stand with shame and awful guilt before the bar of God?” (Jacob 6:9).  Abinadi taught, “[B]ehold, and fear, and tremble before God, for ye ought to tremble; for the Lord redeemeth none such that rebel against him and die in their sins; yea, even all those that have perished in their sins ever since the world began, that have wilfully rebelled against God, that have known the commandments of God, and would not keep them; these are they that have no part in the first resurrection” (Mosiah 15:26).

What is meant by the unpardonable sin?  Mack Stirling explains:

It is essential to grasp precisely whom the Book of Mormon is describing as sons (and daughters) of the devil and recipients of endless torment and the second death. This state comes upon all who do not receive forgiveness for their sins. The Book of Mormon prophets do refer to a concept of unpardonable sin, that of denying the Holy Ghost when "it once has had place" in us (Alma 39:6; see Jacob 7:19). Those who commit this unpardonable sin are doomed to the second death or everlasting destruction, having lost all possibility of repentance, forgiveness, and mercy.[2]

Sherem is confessing and retracting his previous words. 

In this confession, Sherem spoke plainly, clearly retracted his past erroneous assertions, and made an affirmative declaration embracing Jacob's theology. This fits the prototypical form of the ancient confession; the typical options open to an accused in a juridical proceeding who wished to confess his guilt were (1) to make an outright confession; (2) to say, "I have sinned"; or (3) to declare, "You are (in the) right."⁶⁹ Interestingly, Sherem's confession reflects all three of these conventions: He made an explicit confession, saying "I confess unto God" (Jacob 7:19); he openly "denied the things which he had taught" and admitted that he had "lied" and sinned (vv. 17–19); and he "confessed," even echoing Jacob's oath-bound word truly (v. 11) in affirming that the scriptures truly testify of Christ (v. 19) … By confessing, even a convicted murderer hoped that his standing might be better before God. Surely Sherem hoped that his death would constitute an expiation of his sins before God, although he still knew he would die and he still feared the worst, for his sin was not only against man but also against God (Jacob 7:19).[3]

Following his confession, Sherem died.  Another sign-seeker, Korihor, the Anti-Christ, would demand a sign from God and it would lead to his death.  “ And it came to pass that as he went forth among the people, yea, among a people who had separated themselves from the Nephites and called themselves Zoramites, being led by a man whose name was Zoram—and as he went forth amongst them, behold, he was run upon and trodden down, even until he was dead” (Alma 30:59).

This punishment fell under accepted precepts.

In the end, Sherem died. The plain meaning of the English text is that he died without human intervention: "When he had said these words he could say no more, and he gave up the ghost" (Jacob 7:20).⁸⁵ While this result may seem extremely harsh to modern readers, it was within normal expectations under ancient legal and religious precepts.⁸⁶ … Often, "divine punishment is expressed in terms of simple death (e.g., Numbers 18:7) as well as of 'bearing one's iniquity.'"⁸⁹ And thus it was in the case of Sherem, who in the end was called a "wicked man" (Jacob 7:23), a flagrant false accuser who bore the punishment for his wrongdoing.[4]

---

[1] The Case of Sherem, Maxwell Institute, accessed May 14, 2014.

[2] The Way of Life and the Way of Death in the Book of Mormon, Mack C. Stirling, Maxwell Institute, accessed May 14, 2014.

[3] The Case of Sherem, Maxwell Institute, accessed May 14, 2014.

[4] Ibid.

Jacob 7:13-15

13 And it came to pass that he said unto me: Show me a sign by this power of the Holy Ghost, in the which ye know so much.

14 And I said unto him: What am I that I should tempt God to show unto thee a sign in the thing which thou knowest to be true?  Yet thou wilt deny it, because thou art of the devil.  Nevertheless, not my will be done; but if God shall smite thee, let that be a sign unto thee that he has power, both in heaven and in earth; and also, that Christ shall come.  And thy will, O Lord, be done, and not mine.

15 And it came to pass that when I, Jacob, had spoken these words, the power of the Lord came upon him, insomuch that he fell to the earth.  And it came to pass that he was nourished for the space of many days.

Jacob 7:13-15

Sherem has confronted Jacob.  He stated clearly that he knows there would be no Christ.  When asked by Jacob if he believes the scriptures, Jacob tells him he doesn’t understand the scriptures.  The scriptures testify of Christ.

Sherem then made his great mistake.  “Show me a sign by this power of the Holy Ghost, in the which ye know so much.”  This is the same mistake that Korihor would make when confronting Alma₂.  “And now Korihor said unto Alma: If thou wilt show me a sign, that I may be convinced that there is a God, yea, show unto me that he hath power, and then will I be convinced of the truth of thy words.” (Alma 30:43).

Sherem's response to Jacob's rebuttal was ill-fated. He did not retract his allegations. A retreat would have been hard for him to accomplish without exposing himself to the serious charge of being a false accuser or false witness under Deuteronomy 19:16–21, for the punishment imposed on those who falsely initiated lawsuits was "then shall ye do unto him, as he had thought to have done unto his brother" (v. 19). Instead of withdrawing his accusations, Sherem challenged Jacob to produce divine evidence to support the testimony and answer that Jacob had given (Jacob 7:13).[1]

In response to Sherem’s demand of a sign, Jacob responds, “What am I that I should tempt God to show unto thee a sign”?  Jacob told him he knew that he knew there would be a Christ.  Abinadi, after testifying to King Noah and his priests, told them, “Know ye not that I speak the truth?  Yea, ye know that I speak the truth; and you ought to tremble before God” (Mosiah 12:30).  Alma₂ would tell Korihor…

But, behold, I have all things as a testimony that these things are true; and ye also have all things as a testimony unto you that they are true; and will ye deny them?  Believest thou that these things are true?

Behold, I know that thou believest, but thou art possessed with a lying spirit, and ye have put off the Spirit of God that it may have no place in you; but the devil has power over you, and he doth carry you about, working devices that he may destroy the children of God.

Alma 30:41-42

John Tvedtnes explains:

The importance of looking forward to Christ's coming is further strengthened by the fact that the major problem with Nephite dissenters was that they did not believe that anyone could know in advance of "things to come," and they therefore rejected Christ.¹ Sherem disputed with Jacob the validity of believing in "a being which ye say shall come many hundred years hence," saying that no one can "tell of things to come" (Jacob 7:7). Jacob responded by asking, "Deniest thou the Christ who shall come?" (Jacob 7:9) and testified to him "that Christ shall come" (Jacob 7:14).[2]

Jacob appears reluctant to give the sign. 

Perhaps reluctantly, Jacob obliged Sherem because he had pressed the issue. As the leading priest and prophet in the city of Nephi, Jacob fashioned and administered the ordeal.⁵⁶ He was careful to declare his own neutrality in the procedure, so that God's judgment (rather than Jacob's) could be manifested, and to call upon God to show specifically that "he has power, both in heaven and in earth; and also, that Christ shall come" (Jacob 7:14). By asking God to show that Christ would come, Jacob made it clear that the explicit aim of the sign was to refute Sherem's third charge, that of false prophecy; at the same time, he also turned his defense into an accusation and called on God to settle the controversy, a well-attested juridical strategy in the ancient sources.⁵⁷

It is not common, of course, for a prophet to comply with a request for a sign … Jacob showed his reluctance about invoking any sign-seeking procedure when he expressed concern that he himself might thereby be criticized for tempting or trying God (Jacob 7:14).[3] 

Sherem, Jacob said, denied Christ because he is of the devil.  After being struck dumb, Korihor confessed, “But behold, the devil hath deceived me; for he appeared unto me in the form of an angel, and said unto me: Go and reclaim this people, for they have all gone astray after an unknown God.  And he said unto me: There is no God; yea, and he taught me that which I should say.  And I have taught his words; and I taught them because they were pleasing unto the carnal mind; and I taught them, even until I had much success, insomuch that I verily believed that they were true; and for this cause I withstood the truth, even until I have brought this great curse upon me” (Alma 30:53).

Jacob informed Sherem that, if he received a sign it would be the Lord’s will.  “[I]f God should smite [him], let that be [your] sign … thy will, O Lord, be done and not mine.”

No sooner had Jacob finished, than Sherem received his sign.  Jacob never tells us exactly what happened except “he fell to the earth.”  What ever happened, he was unable to take care of himself.  “He was nourished for the space of many days.”

Jacob could have been seen as obstructing justice if he had refused to seek God's will in the matter. As the case unfolded, of course, the requested sign was given; God smote Sherem (Jacob 7:15).

As Jacob asked that the will of the Lord be done, "the power of the Lord came upon [Sherem], insomuch that he fell to the earth" (Jacob 7:15). The record does not say exactly what had happened to him. Sherem was not struck dumb; unlike Korihor⁶⁴ he continued to speak. He may have been paralyzed by God to prevent him from going about among the people, or he may have been hit with such divinely inspired astonishment that when he fell he was seriously injured. All we know is that after falling to the ground, Sherem had to be nourished for "many days" (v. 15) but never recovered.[4]

---

[1] The Case of Sherem, Maxwell Institute, accessed May 12, 2014.

[2]  Notes and Communications: "That Which Is to Come," John Tvedtnes, Maxwell Institute, accessed May 12, 2014

[3] The Case of Sherem, Maxwell Institute, accessed May 12, 2014.

[4] Ibid.

Jacob 7:8-12

8 But behold, the Lord God poured in his Spirit into my soul, insomuch that I did confound him in all his words.

9 And I said unto him: Deniest thou the Christ who shall come?  And he said: If there should be a Christ, I would not deny him; but I know that there is no Christ, neither has been, nor ever will be.

10 And I said unto him: Believest thou the scriptures?  And he said, Yea.

11 And I said unto him: Then ye do not understand them; for they truly testify of Christ.  Behold, I say unto you that none of the prophets have written, nor prophesied, save they have spoken concerning this Christ.

12 And this is not all—it has been made manifest unto me, for I have heard and seen; and it also has been made manifest unto me by the power of the Holy Ghost;

Jacob 7:8-12

Sherem confronted Jacob and accused him of blasphemy.  As he was going to respond, the Spirit filled his soul.  He was able to confound Sherem.  “Confounded be all they that serve graven images, that boast themselves of idols: worship him, all ye gods” (Psalms 97:7).

Following Sherem's accusations, it was Jacob's obligation to answer, as silence would be construed as an admission of guilt or wrongdoing.⁴¹ Indeed, Jacob spoke up boldly, having the Spirit of the Lord, insomuch that he "did confound him in all his words" (Jacob 7:8). Typically, strong language was used by the accused in denying guilt and vindicating himself.^[1]

Confronting Sherem, Jacob asks, “Deniest thou the Christ who shall come?”  Sherem replied, “If there should be a Christ, but I would not deny him; but I know that there is no Christ, neither has been, nor ever will be.”

The importance of looking forward to Christ's coming is further strengthened by the fact that the major problem with Nephite dissenters was that they did not believe that anyone could know in advance of "things to come," and they therefore rejected Christ.¹ Sherem disputed with Jacob the validity of believing in "a being which ye say shall come many hundred years hence," saying that no one can "tell of things to come" (Jacob 7:7). Jacob responded by asking, "Deniest thou the Christ who shall come?" (Jacob 7:9) and testified to him "that Christ shall come" (Jacob 7:14).[2]

Jacob asks, “Believest thou the scriptures?” Sherem answers in the affirmative

Asking two questions (vv. 9–10), Jacob framed the thrust of his response in the interrogative form, which was a common form of ancient response or accusation.⁴³ Modestly, Jacob did not include in the record further details about what he said to refute Sherem's theories—for example, casting doubt on Sherem's interpretation of the legal terms he had used, showing how confused his ideas were, rebutting him with scriptures regarding the coming of the Messiah, withstanding him with contrary testimony and perhaps an oath ("they truly testify of Christ," v. 11), or causing him to become ashamed and embarrassed. These outcomes are all possible within the meanings of the possible Hebrew words behind the English word confound, a word often used in the Old Testament to describe the confusion, reproach, dismay, and shame suffered by people when their errors are exposed.[3]

Jacob challenges his claim that he believes the scriptures.  No prophet, he proclaimed, has written or prophesied except it be of Christ.  The angel Nephi saw in his great vision told him, “And he also spake concerning the prophets, how great a number had testified of these things, concerning this Messiah, of whom he had spoken, or this Redeemer of the world” (1 Nephi 10:5).  The Savior testified:

23 Behold, I am he of whom Moses spake, saying: A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you.  And it shall come to pass that every soul who will not hear that prophet shall be cut off from among the people.

24 Verily I say unto you, yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have testified of me.

3 Nephi 20:23-24

John the Revelator wrote, “And I fell at his feet to worship him.  And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy” (Revelation 19:10).  Jacob earlier taught the people, “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” (Jacob 4:4).

Abinadi would testify to King Noah and his wicked priests:

33 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?

34 Have they not said that God himself should come down among the children of men, and take upon him the form of man, and go forth in mighty power upon the face of the earth?

35 Yea, and have they not said also that he should bring to pass the resurrection of the dead, and that he, himself, should be oppressed and afflicted?

Mosiah 13:33-35

John Clark explains:

The Nephite prophets seem to have accepted the figurative nature of the prophecies that they referenced from the brass plates and chide their listeners for not having the spiritual sensitivity to understand them. For example, when Jacob said to Sherem, "Believest thou the scriptures?" and Sherem answered in the affirmative, Jacob responded, "Then ye do not understand them; for they truly testify of Christ" (Jacob 7:10–11).[4]

Not only do the scriptures testify of Christ, Jacob has received revelations, through the power of the Holy Ghost, that not only would there be a Christ, but that if there were no atonement, all mankind would be lost.  Nephi wrote, “And the days of the children of ^amen were prolonged, according to the will of God, that they might repent while in the flesh; wherefore, their state became a state of probation, and their time was lengthened, according to the commandments which the Lord God gave unto the children of men.  For he gave commandment that all men must repent; for he showed unto all men that they were lost, because of the transgression of their parents” (2 Nephi 2:21).

Richard Rust said, “Jacob strikes right at the heart of Sherem's position, challenging him to defend his denial of Christ. Sherem's response is one of intellectual pride, saying he knows there will never be a Christ. In opposing this, Jacob not only exposes the limitations of Sherem's understanding of the scriptures but also affirms his own knowledge which has come through divine means.”[5]

Camille Fronk wrote:

Prophesying falsely was viewed as a crime among the Nephites (W of M 1:15—16). Agreement with past prophets was a test of a prophet's authenticity. For instance, during a debate, Jacob exposed Sherem as a false prophet by showing that his testimony contradicted previous prophecy. Jacob then demonstrated that his own teachings agreed with former prophets, thus sealing Sherem's conviction as a false prophet (Jacob 7:9—12).[6]

---

[1] The Case of Sherem, Maxwell Institute, accessed May 10, 2014.

[2] Notes and Communications: "That Which Is to Come," John Tvedtnes, Maxwell Institute, accessed May 10, 2014.

[3] The Case of Sherem, Maxwell Institute, accessed May 10, 2014.

[4] Painting Out the Messiah: The Theologies of Dissidents, John L. Clark, Maxwell Institute, accessed May 10, 2014.

[5] The Book of Mormon, Designed for Our Day, Richard Dilworth Rust, Maxwell Institute, accessed May 10, 2014.

[6] Prophecy in the Book of Mormon, Camille Fronk, Maxwell Institute, accessed May 10, 2014.

May 8, 2014

5 And he had hope to shake me from the faith, notwithstanding the many revelations and the many things which I had seen concerning these things; for I truly had seen angels, and they had ministered unto me.  And also, I had heard the voice of the Lord speaking unto me in very word, from time to time; wherefore, I could not be shaken.

6 And it came to pass that he came unto me, and on this wise did he speak unto me, saying: Brother Jacob, I have sought much opportunity that I might speak unto you; for I have heard and also know that thou goest about much, preaching that which ye call the gospel, or the doctrine of Christ.

7 And ye have led away much of this people that they pervert the right way of God, and keep not the law of Moses which is the right way; and convert the law of Moses into the worship of a being which ye say shall come many hundred years hence.  And now behold, I, Sherem, declare unto you that this is blasphemy; for no man knoweth of such things; for he cannot tell of things to come.  And after this manner did Sherem contend against me.

Jacob 7:5-7

Why had Sherem come to challenge Jacob?  Jacob tells us “he had hope to shake me from the faith.”  After all that Jacob had been through during his lifetime, only an outsider would believe he could shake Jacob’s faith.

Jacob’s faith was based on the revelations he had seen.  Speaking to the Nephites earlier he told them, “Wherefore, as I said unto you, it must needs be expedient that Christ—for in the last night the angel spake unto me that this should be his name—should come among the Jews, among those who are the more wicked part of the world; and they shall crucify him—for thus it behooveth our God, and there is none other nation on earth that would crucify their God” (2 Nephi 10:3).  Nephi had faith in his brother’s testimony and commitment to the gospel because “my brother, Jacob, also has seen him as I have seen him; wherefore, I will send their words forth unto my children to prove unto them that my words are true.  Wherefore, by the words of three, God hath said, I will establish my word. Nevertheless, God sendeth more witnesses, and he proveth all his words?” (2 Nephi 11:3).

Jacob had also seen angels and heard the voice of the Lord.  As a part of his blessing given to Jacob, Lehi told him, “And thou hast beheld in thy youth his glory; wherefore, thou art blessed even as they unto whom he shall minister in the flesh; for the Spirit is the same, yesterday, today, and forever.  And the way is prepared from the fall of man, and salvation is free” (2 Nephi 2:4).  Sherem was on a fool’s errand if he thought he could shake Jacob’s faith.

After making previous attempts to meet with Jacob, Sherem finally meets him.  He tells him why he wants to speak with him.  “I have heard and also know that thou goest about much, preaching that which ye call the gospel, or doctrine of Christ.” “Nephi and his brother Jacob apparently spoke of the gospel of Jesus Christ by the name of the ‘doctrine of Christ’ (see 2 Nephi 31:2, 21; 32:6; Jacob 7:2, 6). They used these two terms for the teaching of Christ interchangeably (see Jacob 7:6).”[1]

Sherem’s statement to Jacob implies that he was most likely a part of the Nephite population.

Now, the population of adult males descended from the original group could not have exceeded fifty at that time. This would have been only enough to populate one modest-sized village. Thus Sherem's is a strange statement. Jacob, as head priest and religious teacher, would routinely have been around the Nephite temple in the cultural center at least on all holy days (see Jacob 2:2). How then could Sherem never have seen him, and why would he have had to seek "much opportunity" to speak to him in such a tiny settlement? And where would Jacob have had to go on the preaching travels Sherem refers to, if only such a tiny group were involved. Moreover, from where was it that Sherem "came . . . among the people of Nephi" (Jacob 7:1)? The text and context of this incident would make little sense if the Nephite population had resulted only from natural demographic increase.[2]

Sherem wastes no time leveling his accusations.  Looking at the accusations, it’s apparent he was familiar with the Law of Moses.  John Welch explains Sherem’s accusations.

In light of the ancient Israelite criminal law that was in force among the Nephites at this time and at least up to the time of the reforms of Mosiah (see 2 Nephi 5:10; Jarom 1:5; Mosiah 17:7–8; Alma 1:17), it is evident that Sherem’s accusations were serious allegations. On three accounts, he accused Jacob of offenses punishable by death:

Ye have [1] led away much of this people that they pervert the right way of God, and keep not the law of Moses which is the right way; and convert the law of Moses into the worship of a being which ye say shall come many hundred years hence. And now behold, I, Sherem, declare unto you that this is [2] blasphemy; for no man knoweth of such things; for he [3] cannot tell of things to come. (Jacob 7:7).[3]

---

[1] Nephi's Teachings in the Book of Mormon, Noel B. Reynolds, Maxwell Institute, accessed May 8, 2014.

[2] When Lehi's Party Arrived in the Land, Did They Find Others There? John L. Sorenson, Maxwell Institute, accessed May 8, 2014.

[3] Sherem's Accusations against Jacob, John W. Welch, Maxwell Institute, accessed May 8, 2014. 

Jacob 7:1-4

Chapter 7

Sherem denies Christ, contends with Jacob, demands a sign, and is smitten of God—All of the prophets have spoken of Christ and his atonement—The Nephites lived out their days as wanderers, born in tribulation, and hated by the Lamanites. About 544–421 B.C.

1 AND now it came to pass after some years had passed away, there came a man among the people of Nephi, whose name was Sherem.

2 And it came to pass that he began to preach among the people, and to declare unto them that there should be no Christ.  And he preached many things which were flattering unto the people; and this he did that he might overthrow the doctrine of Christ.

3 And he labored diligently that he might lead away the hearts of the people, insomuch that he did lead away many hearts; and he knowing that I, Jacob, had faith in Christ who should come, he sought much opportunity that he might come unto me.

4 And he was learned, that he had a perfect knowledge of the language of the people; wherefore, he could use much flattery, and much power of speech, according to the power of the devil.

Jacob 7:1-4

At the end of Chapter 6, Jacob bids us farewell.  This could well be an indication that he intended to end his book there, but something happened. 

He begins Chapter 7 with the words “after some years had passed away…”  The even that occurs in Chapter 7 is one of importance, so it makes sense Jacob would add this event.

A man named Sherem came among the Nephites.  We know nothing about Sherem.  We have no idea who he was nor where he came from.  Sidney Sperry speculates that Sherem was an apostate who taught false doctrine.[1]  John Tvedtnes raises and interesting question.  “[T]he antichrist Sherem (Jacob 7) may have been an outsider. Jacob wrote of him, ‘there came a man among the people of Nephi’ (Jacob 7:1). Does this mean that he was not a Nephite?”[2]

Sherem began to preach to the Nephites.  He declared, “there should be No Christ.”  He flattered the people through his preaching.  He desired to “overthrow the doctrine of Christ.”

We will see antichrists in the future of the Book of Mormon.  Alma₂ had to deal with Korihor.  “And this Anti–Christ, whose name was Korihor, (and the law could have no hold upon him) began to preach unto the people that there should be no Christ.  And after this manner did he preach…” (Alma 30:12).

Aaron, preaching to the Amalekites, was told, “And the man said unto him: We do not believe that thou knowest any such thing.  We do not believe in these foolish traditions.  We do not believe that thou knowest of things to come, neither do we believe that thy fathers and also that our fathers did know concerning the things which they spake, of that which is to come” (Alma 21:8).

What is an antichrist?  How should we deal with one?

Both Sherem and Korihor could be called antichrists in their opposition to Christ and his servants (Jacob 7:2, Alma 30:6). With anti- meaning "against" (as a person's reflection in a mirror is against the real person), an antichrist might also be a counterfeit. That is, the antichrist might act and speak in clever imitation of Christ, as in showing feigned compassion for the multitude. The difference, as in William Blake's etchings of Jesus and Satan, is in the eyes. From this perspective, the men of Christ—Jacob and Alma—are counterfeited by Sherem and Korihor, who make claims to supplant them in the religious leadership of the people. The accounts of these conflicts show the remnant of Israel both the spiritual strength of two of their "fathers," Jacob and Alma, and the personality of the deceiver and how to detect him.[3]

He worked constantly to Lead away the hearts of the people.”  Here we see the beginning of a pattern in Nephite society.  “[Sherem] did lead away many hearts.” We will see that, whenever there are attempts to lead the Nephites away from Christ, many will fall into the devil’s trap.

Sherem wasn’t satisfied with just preaching to the Nephites.  He wanted to confront Jacob.

Jacob gives us an interesting description of Sherem.  “[H]e was learned, that he had a perfect knowledge of the language of the people.”  If Sherem were a Nephite, it would be obvious that he could speak the language of the Nephites.  Yet, Jacob felt this point was important to make.  This implies that there were others living here in the Americas.  It is probable that Sherem was not a Nephite; he was an outsider coming among the Nephites.

The aged Jacob's dramatic dialogue with the antichrist Sherem is the culmination of his ministry and a fitting close to the book of Jacob.  To this prophet, who has such power of convicting speech and such a comprehensive view of God's dealings with Israel, comes Sherem, described as "learned, that he had a perfect knowledge of the language of the people; wherefore, he could use much flattery, and much power of speech, according to the power of the devil" (Jacob 7:4). Testing his skills on the high priest, Sherem is patronizing and sarcastic as he tries to shake Jacob from the faith and accuses Jacob of the crimes of leading the people into false forms of worship, blasphemy, and false prophecy…[4]

---

[1] What the Book of Mormon Is, Sidney Sperry, Maxwell Institute, accessed May 6, 2014.

[2] New Approaches to the Book of Mormon: Explorations in Critical Methodology, John A. Tvedtnes, Maxwell Institute, accessed May 6, 2014.

[3] "To Show unto the Remnant of the House of Israel" – Narrators and Narratives, Maxwell Institute, accessed May 6, 2014.

[4]Ibid.

Jacob 6:9-13

9 Know ye not that if ye will do these things, that the power of the redemption and the resurrection, which is in Christ, will bring you to stand with shame and awful guilt before the bar of God?

10 And according to the power of justice, for justice cannot be denied, ye must go away into that lake of fire and brimstone, whose flames are unquenchable, and whose smoke ascendeth up forever and ever, which lake of fire and brimstone is endless torment.

11 O then, my beloved brethren, repent ye, and enter in at the strait gate, and continue in the way which is narrow, until ye shall obtain eternal life.

12 O be wise; what can I say more?

13 Finally, I bid you farewell, until I shall meet you before the pleasing bar of God, which bar striketh the wicked with awful dread and fear.  Amen.

Jacob 6:9-13

After having reviewed the Allegory, Jacob discussed the consequences of not following God’s commandments.  He told them if they fail to keep this commandment, “the resurrection, which is in Christ,” means the day will come when the will “stand with shame and awful guilt” before God.

When preaching to King Noah and his priests, Abinadi told them, “But behold, and fear, and tremble before God, for ye ought to tremble; for the Lord redeemeth none such that rebel against him and die in their sins; yea, even all those that have perished in their sins ever since the world began, that have wilfully rebelled against God, that have known the commandments of God, and would not keep them; these are they that have no part in the first resurrection” (Mosiah 15:26).

Why will they face this torment?  “[J]ustice cannot be denied.”  They will be sent to “a lake of fire and brimstone, whose flames are unquenchable … which lake of fire and brimstone is endless torment.” 

This imagery is not uncommon in scriptures.  John the Revelator wrote, “And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image.  These both were cast alive into a lake of fire burning with brimstone” (Revelation 19:20).  Nephi would write, “Yea, they are grasped with death, and hell; and death, and hell, and the devil, and all that have been seized therewith must stand before the throne of God, and be judged according to their works, from whence they must go into the place prepared for them, even a lake of fire and brimstone, which is endless torment” (2 Nephi 28:23).  King Benjamin would preach, “And their torment is as a lake of fire and brimstone, whose flames are unquenchable, and whose smoke ascendeth up forever and ever.  Thus hath the Lord commanded me.  Amen” (Mosiah 3:27).

The last part of this verse "endless torment" finds a parallel in Mosiah 2:39, "never-ending torment." The description of "endless torment" as "fire and brimstone" was also used by Jacob twice in 2 Ne. 9:19 and 26 and by Nephi in 2 Ne. 28:23. In D&C 76:44 the phrase is "and the fire is not quenched," which is their torment. The idea of never-ending torment is also found in Rev. 14:10–11; 20:10; D&C 19:6. The curse of wrath and torment is also found in 1Q22 II, "[Be] very [careful], for your lives, [to keep them, lest] the wrath [of your God] against you be enkindled and reach you, and it closes the skies above, which make rain fall upon you, and [the water] from under[neath the earth which gives you [the harv]est."[1]

We have seen that Jacob was influenced by the teachings of his father, Lehi.  We will see that future Book of Mormon prophets and teachers will refer to Jacob.

Jacob taught, speaking of the wicked, that "their torment is as a lake of fire and brimstone, whose flame ascendeth up forever and ever and has no end" (2 Nephi 9:16).¹⁷ He also wrote regarding unrepentant sinners, "according to the power of justice, for justice cannot be denied, ye must go away into that lake of fire and brimstone, whose flames are unquenchable, and whose smoke ascendeth up forever and ever, which lake of fire and brimstone is endless torment" (Jacob 6:10) … Jacob uses the concept of God's justice to explain why the wicked will receive endless torment.¹⁸ Unlike other instances in which King Benjamin uses Jacob's phrases in differing contexts, in this case he employs them exactly as Jacob does (see Mosiah 3:26). This demonstrates that King Benjamin was not simply trying to be creative in his use of Jacob's material. Rather, he was willing to accept the content, wording, and intent of Jacob's words. We, as readers, are thereby treated to an interesting textual and doctrinal cohesion, even though these discourses are separated by centuries.[2]

Jacob encourages his brethren to repent and “enter in at the strait gate, and continue in the way which is narrow, until ye shall obtain eternal life.”

Jacob used similar language in an earlier sermon.  “O then, my beloved brethren, come unto the Lord, the Holy One.  Remember that his paths are righteous.  Behold, the way for man is narrow, but it lieth in a straight course before him, and the keeper of the gate is the Holy One of Israel; and he employeth no servant there; and there is none other way save it be by the gate; for he cannot be deceived, for the Lord God is his name” (2 Nephi 9:41).  Writing towards the end of his life, Nephi would write, “And I heard a voice from the Father, saying: Yea, the words of my Beloved are true and faithful.  He that endureth to the end, the same shall be saved” (2 Nephi 31:15).

Jacob gives the Nephites basic advice.  “O be wise; what can I say more?”

Christ advised His disciples, “Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless [GR guileless] as doves” (Matthew 10:16).  Moroni₂ advised us, “Be wise in the days of your probation; strip yourselves of all uncleanness; ask not, that ye may consume it on your lusts, but ask with a firmness unshaken, that ye will yield to no temptation, but that ye will serve the true and living God” (Mormon 9:28).

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).^[3]

It seems Jacob intended Chapter 6 to be the end of his book.  Here he gives us his last farewell; he will meet us “before the pleasing bar of God, which bar striketh the wicked with awful dread and fear.”  Talking to his son, Corianton, Alma₂ told him about the state of the wicked.  “Now this is the state of the souls of the wicked, yea, in darkness, and a state of awful, fearful looking for the fiery indignation of the wrath of God upon them; thus they remain in this state, as well as the righteous in paradise, until the time of their resurrection” (Alma 40:14),

Jacob's words [of farewell] are no less moving [than Nephi’s words of farewell,] but in a very different way. Jacob, too, felt assured of personal salvation. He looked forward to meeting the reader at the "pleasing" judgment bar of God (Jacob 6:13). But his farewell seems much less optimistic about the salvation of others: "O then, my beloved brethren, repent ye, and enter in at the strait gate, and continue in the way which is narrow, until ye shall obtain eternal life. O be wise; what can I say more? Finally, I bid you farewell, until I shall meet you before the pleasing bar of God, which bar striketh the wicked with awful dread and fear. Amen" (Jacob 6:11-13).  No other Book of Mormon author uses the term dread. No one else uses lonesome, nor can I imagine any other Book of Mormon author writing "our lives passed away like as it were unto us a dream," or "we did mourn out our days." None is so open about anxiety, none so poetic. No wonder Neal Maxwell called Jacob a prophet-poet. Jacob is a poet whose voice I've learned to love and whom someday I hope to meet.[4]

---

[1] Appendix: Complete Text of Benjamin's Speech with Notes and Comments, Maxwell Institute, accessed May 4, 2014.

[2] Jacob's Textual Legacy, John Hilton III, Maxwell Institute, accessed May 4, 2014.

[3] The Olive Tree and the Work of God: Jacob 5 and Romans 11, James E. Faulconer, Maxwell Institute, accessed May 4, 2014.

[4]  Jacob and His Descendants as Authors, John S. Tanner, Maxwell Institute, accessed May 4, 2014.

Jacob 6:5-8

5 Wherefore, my beloved brethren, I beseech of you in words of soberness that ye would repent, and come with full purpose of heart, and cleave unto God as he cleaveth unto you.  And while his arm of mercy is extended towards you in the light of the day, harden not your hearts.

6 Yea, today, if ye will hear his voice, harden not your hearts; for why will ye die?

7 For behold, after ye have been nourished by the good word of God all the day long, will ye bring forth evil fruit, that ye must be hewn down and cast into the fire?

8 Behold, will ye reject these words?  Will ye reject the words of the prophets; and will ye reject all the words which have been spoken concerning Christ, after so many have spoken concerning him; and deny the good word of Christ, and the power of God, and the gift of the Holy Ghost, and quench the Holy Spirit, and make a mock of the great plan of redemption, which hath been laid for you?

Jacob 6:5-8

Jacob continues to preach to the Nephites.  He called on them to repent and cleave to God.  Moses taught the Israelites, “Thou shalt fear the LORD thy God; him shalt thou serve, and to him shalt thou cleave, and swear [OR make an oath in] by his name” (Deuteronomy 10:20).  Joshua taught, “But cleave unto the LORD your God, as ye have done unto this day” (Joshua 23:8).  Mormon would write about the situation with the Nephites.  “Therefore the Lord did cease to preserve them by his miraculous and matchless power, for they had fallen into a state of unbelief and awful wickedness; and they saw that the Lamanites were exceedingly more numerous than they, and except they should cleave unto the Lord their God they must unavoidably perish” (Helaman 4:25).

John Tvedtnes explains:

Jacob continued his explanation by using elements also found in Lehi's vision of the tree of life (1 Nephi 8). He noted the invitation to come to God (Jacob 6:5), similar to Lehi's invitation to his family (1 Nephi 8:15–18). He exhorted his audience to cleave to God (Jacob 6:5); Lehi had seen people clinging to the rod of iron (1 Nephi 8:24, 30), which Nephi identified as the word of God (1 Nephi 15:23–24).[1]

God’s “arms of mercy” is extended to the Nephites if they don’t harden their hearts.  Lehi would teach his family in the New World, “But behold, the Lord hath redeemed my soul from hell; I have beheld his glory, and I am encircled about eternally in the arms of his love” (2 Nephi 1:15).  The voice of the Lord would tell the Nephites that survived the calamities, “Yea, verily I say unto you, if ye will come unto me ye shall have eternal life.  Behold, mine arm of mercy is extended towards you, and whosoever will come, him will I receive; and blessed are those who come unto me” (3 Nephi 9:14).

It’s apparent Jacob’s teachings are influenced by his father, Lehi.

Both Lehi (2 Nephi 2:12) and Jacob (2 Nephi 9:12, 19, 25—26, 46, 53; Jacob 4:10; 6:5, 10) spoke of the "power" and the "mercy" and the "justice" of God. Each spoke of God as creator (2 Nephi 2:14—15; 9:26) and noted that those who "believe" in him will be saved (2 Nephi 2:9; 9:18). Lehi spoke of God's "arms of love" (2 Nephi 1:15), while Jacob spoke of his "arm of mercy" (Jacob 6:5).[2]

Jacob tells them when they “have been nourished by the good word of God,” why would they “bring forth evil fruit” and “be hewn down and cast into the fire?”  Alma₂ would refer to this when teaching the people of Zarahemla.  “And again I say unto you, the Spirit saith: Behold, the ax is laid at the root of the tree; therefore every tree that bringeth not forth good fruit shall be hewn down and cast into the fire, yea, a fire which cannot be consumed, even an unquenchable fire.  Behold, and remember, the Holy One hath spoken it” (Alma 5:52).

The Savior would tell the Nephites, “But if it be not built upon my gospel, and is built upon the works of men, or upon the works of the devil, verily I say unto you they have joy in their works for a season, and by and by the end cometh, and they are hewn down and cast into the fire, from whence there is no return” (3 Nephi 27:11).

Paul Hoskisson writes:

The roots of the main natural tree, I believe, represent the scriptural heritage revealed by the God of Israel.¹⁰ (By scriptural heritage I mean not just canonized scripture, but also all other truths that this particular heritage might have received and does receive through inspiration; see D&C 68:4 and Alma 29:8.) If roots are conceived of as providing the nourishment of the word of God to the tree, Jacob 6:7 suggests this correlation of the roots with scripture. If this correlation of roots with scriptural heritage is accurate, it would explain why the roots remain good throughout the allegory, that is, throughout the history of the house of Israel. The branches on the other hand can alternate between good and bad, tame and wild. Perhaps the branches then represent the various cultures that draw on the scriptural heritage of Israel.^[3]

Jacob asks the Nephites if they would reject his words.  Would the reject the words of the prophets and all the words that have been spoken about Christ.  Will they deny the word of Christ “and the power of God, and the gift of the Holy Ghost, and quench the Holy Spirit and make a mock of the great plan of redemption, which hath been laid for you?”

Louis Midgley writes:

God is carrying out a plan (see 2 Nephi 9:6, 13; Jacob 6:8) that includes the testing of his people Israel—they are on probation (see 1 Nephi 10:21; Mormon 9:28). Part of the plan is to provide a way for their redemption from sin and darkness. But they must trust God, repent, and keep the commandments, or the plan fails. The importance of memory, in the Book of Mormon sense, is to bring about their obedience and so allow them to claim the promised blessings and avoid the cursings.[4]

---

[1] Borrowings from the Parable of Zenos, John Tvedtnes, Maxwell Institute, accessed May 2, 2014.

[2] The Influence of Lehi's Admonitions on the Teachings of His Son Jacob, John A. Tvedtnes, Maxwell Institute, accessed May 2, 2014.

[3] The Allegory of the Olive Tree in Jacob, Paul Hoskisson, Maxwell Institute, accessed May 2, 2014

[4] The Ways of Remembrance, Louis Midgley, Maxwell Institute, accessed May 2, 2014