Jacob 1 - 4

 Jacob, the Prophet

Among the various Nephite leaders of the Book of Mormon, Jacob comes across as an
unusually vulnerable figure. Jacob’s many references to his own anxiety account for
half of all the references to anxiety found in the Book of Mormon. Going so far as to
express anxiety about his anxiety, Jacob understands that his discomfort results from
his profound love and concern for his people. He worries that his fear over them will
outweigh his love for them. From the first instance of his speaking being recorded in
the Book of Mormon, he expresses trepidation concerning the Nephites’ spiritual
standing. “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. Because he views his people’s
eternal welfare and righteousness as inextricably intertwined with their temporal
welfare and the creation of a just society, he catalyzes his anxiety into compassion for
the oppressed. Deidre Nicole Green, Jacob. 

Jacob had been assured by his father Lehi that he would “dwell safely with his brother,
Nephi”. The fact that Lehi promises that Jacob will dwell safely, rather than simply in
peace or comfort, suggests that Jacob feels unsafe with his family, and this possibly
includes feeling physically unsafe. Jacob’s own deeply-felt need for protection,
informed by his anxiety, turns him toward the protection of others, a theme that
becomes central to his ministry. Deidre Nicole Green, Jacob.

At the outset of the book, this vulnerable religious leader has just lost his older brother,
Nephi, and with him the assurance of safety and protection. With his suddenly
heightened sense of vulnerability, Jacob does not seek safety by secluding himself in a
shroud of silence and invisibility. Instead, he proves to be as courageous as he is
vulnerable by turning the attention of the Nephite men, who are the most dominant and
oppressive in society, to the most subordinate and overlooked, including the Nephite
women and children and the outcasts and outsiders of Nephite society. Deidre Nicole Green, Jacob.

Jacob advocates for those who have been rendered voiceless and have had their
agency and well-being compromised in a society that unjustly constructs hierarchies on
the basis of wealth, skin color, and gender. By giving voice to the voiceless, Jacob’s
book demands our response to the issues that they face, which remain pressing today.
Jacob reminds us that our religion cannot be reduced to the otherworldly; the quality of
our spirituality is measured by the way we both regard and treat those who, like the
incarnate Christ, are esteemed as naught within human societies. Deidre Nicole Green, Jacob.

Jacob is the first religious authority in the Book of Mormon who does not function

simultaneously as a political leader. This allows him to focus solely on the spiritual

well-being of those in his stewardship and to pursue the unification of disparate groups

by emphasizing their shared spiritual standing.

Even though 2 Nephi 5:6 gives a good overview of the lineages who supported Nephi,

as discussed above regarding that verse, this is the first time in the Book of Mormon

where it is stated that Lehi’s colony was in fact, fully divided into seven distinct tribes.

These tribal designations are repeated in 4 Nephi, Mormon, and even in D&C. Seven

was a sacred number in ancient Israel, which may explain, at least in part, why these

seven tribes lasted for approximately 1,000 years of Nephite and Lamanite history.

Interestingly, seven was also a sacred number among ancient Mesoamerican

societies, and various legends from that region of the world depict their peoples as

having emerged from seven caves or lineages. While no definitive connection can be

made between these legends and the Book of Mormon, the relationship is certainly

intriguing and may point to a shared historical setting. John W. Welch

Jacob 1

Verses 13-14 are critical for understanding the rest of the Book of Mormon. Jacob

begins with two names that will for the essential cultural dichotomy in the Book of

Mormon, Lamanites and Nephites. The statement begins by noting that those who are

not Lamanites are Nephites. It is a binary division. John W. Welch

Jacob explains that these two collective terms include tribal names. There are

Jacobites, Josephites, Zoramites, Lemuelites, and so forth, but Lamanite and Nephite

are not used in the sense of tribal designations. Specifically, Jacob says “I shall call

them Lamanites that seek to destroy the people of Nephi, and those who are friendly to

Nephi, I shall call Nephites.”

This begins the essential division between “us” and “them” which characterizes so

many ancient societies. The division is not tribal and is in no way genetic. It is a

political designation, which explains how it is so easy for Book of Mormon peoples to

cross the boundaries. Lamanites easily become Nephites by believing as Nephites do,

and when Nephites no longer believe as Nephites are supposed to, they become

Lamanites. As Jacob says, the difference is whether anyone is friendly or an enemy. 

John W. Welch

It is also important to remember that it was Nephi who discussed the cursing of the

Lamanites and their skin of blackness. For Jacob, that doesn’t enter into his discussion

of the difference between Lamanite and Nephite at all – except that the skin of

blackness defines the character of the enemy. Most importantly, Jacob never says that

skin pigment was a difference. It is only whether one is a friend or an enemy.

Book of Mormon Minute by Brant Gardner.

On the surface, several aspects of this tribal organization seem peculiar. Although

Zoram and Lehi’s sons Jacob and Joseph were each assigned their own tribes, there

is no separate tribe for Sam, who instead is numbered with the tribe of Nephi.

Additionally, while Laman and Lemuel each have their own tribes, the sons of Ishmael

share a tribal name rather than have their own respective groups named after each

son.

John W. Welch provides a useful analysis of the legal implications for this

arrangement, but the division of Lehi’s children into seven tribes may still seem

somewhat arbitrary to the reader. While we do not know all the reasons for this seven-

tribe structure, it is consistent with widespread pre-Columbian traditions which hold that

various Mesoamerican peoples were descended from seven founding leaders or

groups. Book of Mormon Central.

Jacob 2 Temple Sermon - The Problem(s)

Three times a year under the Law of Moses, men, women, and children had to come to

the temple. These were festival days, such as the Feast of Tabernacles, and they were

filled with feasting, rejoicing, celebration, glorifying God, being grateful for the giving of

the law, and the performing of sacrifices to atone for all sins. Even the Day of

Atonement – which begins with fasting, prayer, and mourning – ends with a great time

of jubilation as the people rejoice about how they have been blessed. It also may have

been the coronation of the second Nephite king. So it was likely a big event with a big

gathering, and may have had multiple sessions. Despite the many activities going on,

Jacob’s sermon was possibly the first order of business. And it seems to me that the

people might have been a little surprised at what he told them.

Jacob had noted two positive things about his audience. The first was that, as yet, they

had obeyed the commandments. The second was that they had come to “hear the

pleasing word of the Lord.” Those two positive comments establish the baseline

against which he will now show the reality of their situation. Jacob had noted that they

had searched for riches, and now notes that they have obtained them. Jacob is not

against riches. There is nothing in his sermon that suggests that riches are inherently

problematic. What is a problem, however, is that “some of you have obtained more

abundantly that that of your brethren.” Wealth isn’t the problem; it is the uneven

distribution of that wealth. However, it isn’t even the actual distribution of wealth. It is

virtually impossible that all could be precisely equally rich. The problem isn’t the wealth

itself, but the human reaction to that wealth.

Because there are those who have accumulated more wealth, they consider

themselves better than those who have not accumulated that wealth. The sin is that

you “persecute your brethren because ye suppose that ye are better than they.” The

sin is exalting oneself over another, particularly for something so worldly as wealth.

Perhaps this is a reason that Jacob noted that there were those in the society who had

been obedient. For Jacob, the problem is the smaller set of people who assume that

they are better than others. While that is probably a smaller number, it is also probably

the more powerful in society. Human society tends to empower the rich, even though

wealth may not display the type of leadership that social welfare might require. 

Book of Mormon Minute by Brant Gardner

If the arrogant Nephite men are going to experience a mighty change of heart that

leads to righteous behavior, it is going to require that they first empty themselves of

their arrogance by looking not only to Jacob but also to those they view as the least

authoritative. Even more expansively, Jacob allows those who might be labeled

“apostate” to call the Nephites to repentance. By teaching in this way, Jacob

encourages the Nephites to develop meekness, a “particular spiritual receptivity to

learning both from the Holy Ghost and from people who may seem less capable,

experienced, or educated, who may not hold important positions, or who otherwise

may not appear to have much to contribute.” The Nephites must divest themselves of

self-righteousness, renounce their claims of entitlement and disabuse themselves of

the illusion that they occupy a superior social standing. 

Deidre Nicole Green, Jacob.

Jacob 3 Temple Sermon - How to fix the problem(s)

I love the expression “firmness of mind.” It takes a lot of exertion to hang in there when

no one around you is. Righteous resolve begins with firmness of mind. And the

promises here are great. You can just feel the Lord’s love and strengthening power

that is available to the righteous.

The Lord will console you in your afflictions, including in those sins that you’re trying to

forsake, and he will plead your cause. What is “the pleasing word of God”? It is the

Atonement of Christ, the message that you can be forgiven. So, “feast upon his love.”

How do you think they felt, those of them who needed to change (as we all do)? There

is love for every one of God’s children, and the pleasing word of God “healeth the

wounded soul”.

Is Jacob just talking about the people who are hurt or suffering from the sins of their

husbands or fathers? No. Everyone is spiritually wounded to some extent, and

therefore everyone needs divine healing. The Lord is merciful, the Lord is kind, and

what better place to talk about these things than at the temple where we are taught

more about the Atonement of Christ than any other place. So in essence, Jacob’s

message is that sin is real, and we should call it what it is. But his message is also that

the Lord can heal those wounds caused by sin and bring reconciliation between those

who have caused or received harm. John W. Welch

Jacob 4 – Conclusion and Introduction to Allegory

Verses 15-18 - Introduction to Allegory in Jacob 5