Jacob 1:1 fifty and five years had passed away
This places the age of Jacob
between 47-55 years of age at the time of this writing.
Jacob 1:1 a commandment concerning the small plates
It is important to
understand that the next four books, Jacob, Enos, Jarom, and Onmi, are all
written upon the small plates that Nephi made thirty years after leaving
Jerusalem (2 Ne 5:30-32). Jacob did not make his own plates—he recorded his
prophecies on the plates that Nephi had made, These
plates are called the plates of Jacob, and they were made by the hand of Nephi
(Jacob 3:14). These plates were filled
up by the last of these men, Omni, who said, these
plates are full. And I make and end of my speaking (Omni 1:30).
The fact that Nephi
entrusted the plates with Jacob shows the high regard that Nephi had for the
prophecies and integrity of his younger brother. These plates were designed
only for spiritual things, considered to be most
precious (v. 2).
Jacob 1:7 come unto Christ, and partake of the goodness of God
The disciple who truly
follows the master is blessed with “the abundant life.” When Jacob talks about
partaking of the goodness of God, he is not talking just about the reward of
eternal life but the blessings of discipleship while in mortality. He is
talking about “the abundant life.” I am the door: by
me if any man enter in, he shall be saved, and shall go in and out, and find
pasture. The thief cometh not, but for to steal, and to kill, and to destroy: I
am come that they might have life, and that they might have it more
abundantly (John 10:10-11).
Albert E. Bowen
“More
often than not now-a-days ‘the abundant life’ is made the synonym for a full
stomach, or a modernized home, or coveted apparel, or a new model automobile.
And these mere things are held up to view as if they constituted the goal of
ultimate desire, which, is symptomatic of present day measures of value.
“But
it is abundantly clear that that is not at all what was in the mind of Jesus
when He used the expression. It follows immediately upon His declaration that
it was by Him that man shall be saved. Salvation meant to Him something far
different than the mere physical comfort or even preservation of the mortal
body, or the gratification of the physical senses, or the invention of new
excitements to relieve us of our artificially created boredoms.” (Conference
Report, Apr. 1940, p. 67)
David O. McKay
“We
believe, however, that this abundant life is obtained not only from spiritual
exaltation, but by the application to daily life of the principles that Jesus
taught.
“These
principles are few and simple and may, if desired, be applied by every normal
person.” (Conference Report, Oct. 1937, p. 103)
Hugh B. Brown
“A
part of that duty is to live the abundant life of which Jesus spoke, a life
which may be enjoyed by anyone regardless of his financial condition,
geographical location, or social position.
“Robert
Louis Stevenson has given us a very good definition of rich and radiant living
as follows: ‘He has achieved success who has lived well, laughed often, and
loved much; who has gained the respect of intelligent men and the love of
little children; who has filled his niche and accomplished his task, who has
left the world better than he found it, whether by an improved poppy, a perfect
poem, or a rescued soul; who has never lacked appreciation of earth's beauties,
nor failed to express it; who has always looked for the best in others and
given the best he had; whose life is an inspiration; whose memory a benediction.’”
(The Abundant Life, p. 7)
“I
know of no better summary of the elements of the abundant life than the one
given by the great German teacher and philosopher, Goethe. He said, ‘There are
nine requisites for contented living; Faith enough to make work a pleasure;
wealth enough to support your needs; strength to battle with difficulties and
overcome them; grace enough to confess your sins and forsake them; patience
enough to toil until some good is accomplished; charity enough to see some good
in your neighbor; love enough to move you to be useful and helpful to others;
faith enough to make real the things of God; and hope enough to remove all
anxious fears concerning the future.’” (The Abundant Life, p.183)
Jacob 1:7 the provocation in the days of temptation
Jacob is referring to the
ways in which the children of Israel provoked the Lord to anger by their
insolence while in the wilderness of Sinai. The most obvious example is the
making of the golden calf (Ex 32:1-4,19-20). These rebellious events continued
until the final “provocation.” The Lord sent spies to investigate the land of
Canaan. The spies returned without faith that the Israelites could conquer the
peoples of the land, even though the Lord had promised them, The Lord shall fight for you, and ye shall hold your peace
(Ex 14:14). This lack of faith and trust in the Lord was the last straw
for the Lord. He thereby covenanted that none of the children of Israel should
possess the land, that all of them (except Joshua and Caleb) should wander in
the wilderness for forty years (See Numbers 32:11-13).
Here Jacob is making an
analogy between our journey towards the kingdom of God and the children of
Israel’s journey towards the land of Canaan. If we are as rebellious as they
were, we will be denied access—we will not be allowed to enter into his rest.
Jacob
1:8 suffer his cross and bear the shame of the world
“To
suffer the cross of Christ is to be willing to bear the burdens of Christian
discipleship, particularly of crucifying the ‘old
man of sin’ and putting on Christ.
‘if any man will come after me,’ Jesus
taught his meridian Twelve, ’let him deny himself,
and take up his cross and follow me.
And now for a man to take up his cross, is to deny himself all ungodliness,
and every worldly lust, and keep my commandments.’ (JST, Matthew
16:25-26; cf. Matthew 10:38; 2 Nephi
9:18; 3 Nephi 12:30.)” (McConkie and Millet, Doctrinal Commentary on the Book
of Mormon, vol. 2, p. 5)
Jacob
1:9 Nephi anointed a man to be a king
Nephi was not a fan of a
monarchial form of government. He made this clear when he was made the king by
his people in 2 Ne 5:18, I, Nephi was desirous that
they should have no king; nevertheless, I did for them according to that which
was in my power. Later on in the Book of Mormon, we learn of the great
destructions which came upon the Jaredites because of the wickedness of their
kings. Alma refused to be the king saying, it is not
expedient that we should have a king…Nevertheless, if it were possible that ye
could always have just men to be your kings it would be well for you to have a
king (Mosiah 23:7-8). Nephi must have had reason to trust the man he
anointed to be king. Otherwise, Surely this thing
leadeth into captivity (Ether 6:23).
Interestingly, Nephi does
not anoint one of his sons as king. This may have been because he had no sons
at all. The fact that he entrusted Jacob, his brother, with the records
supports this hypothesis. There is no record in the Book of Mormon that Nephi
had any sons. He makes reference to his “family” and “children” in other
scriptures (1 Ne 17:1, 2 Ne 4:15; 5:6; 25:26) so that we know that he did have
children. The context of events described above suggests that the children he
had were all daughters and not sons.
Jacob 1:10 Nephi…labored in all his days for their welfare
Nephi was a great king and
protector, much like king Benjamin, For behold, king
Benjamin was a holy man, and he did reign over his people in righteousness…
Wherefore, king Benjamin, by laboring with all the might of his body and the
faculty of his whole soul, and also the prophets, did once more establish peace
in the land (W of M 1:17-18).
Jacob explains that Nephi wielded the sword of Laban in their defence. Nevertheless,
we are not going to hear any details about their wars on the small plates of
Nephi. All we learn from Nephi is that he made many swords after the manner of
the sword of Laban and that by 559 BC, they had
already had wars and contentions with [their]
brethren (2 Ne 5:14, 34).
Jacob 1:12 And it came to pass that Nephi died
George Q. Cannon
“In
this simple language does Jacob record the event. He leaves Nephi's works to
speak for him. And their consideration cannot fail to be of profit to all who
will give them attention. The example of such a life is of immense benefit to
mankind; it strengthens, elevates and inspires with noble purpose all who
become acquainted with it. No Latter-day Saint can read the life of Nephi, as
he has given it to us in his record, without being incited to exercise greater
faith, to live nearer to God and to cherish loftier aims.
"It
can be said about the writings of Nephi (and this is also true of the entire Book
of Mormon and in fact of all saving truth) that they bring the conviction of
their divinity to the heart of every one who reads them in the spirit in which
they were written. Read in that spirit, they fill the soul with a sweet and
heavenly joy which only the spirit of God can produce.” (Reynolds and
Sjodahl, Commentary on the Book of Mormon, vol. 1, p. 454)
Jacob 1:13-14 The people
are called by the names of “Lamanites” and “Nephites”
This simplification by Jacob
is consistently adhered to in the Book of Mormon. What should be remembered is
that this is just that—a simplification. The Book of Mormon was written for us,
in plainness, to our understanding. The details of peoples, customs, cities,
wars, etc. could not be fairly dealt with in such a small record. As Mormon
admitted, I cannot write the hundredth part of the
things of my people (W of M 1:5). Therefore, it makes it easier for us
to understand the story if the “good guys” are called “Nephites” and the “bad
guys” are called “Lamanites.”
Daniel H. Ludlow explains
these terms as follows:
“In
general, the terms ‘Nephites’ and ‘Lamanites’ are used with the same meaning
for the first 500 years of Nephite history. The term Nephites refers to all
those who followed after Nephi and to their descendants. The term Lamanites
refers to those who followed after Laman and to their descendants. However, it
is mentioned later in the Book of Mormon that there were no ‘ites’ of any kind
during the 200-year Golden Age immediately after the appearance of the resurrected
Jesus Christ. (See 4 Nephi 1:17)
“After
this 200-year period of righteousness, the terms ‘Lamanites’ and ‘Nephites’ are
used again, but with somewhat different meanings than those used earlier in the
Book of Mormon…
“…In
A.D. 231 ‘there arose a people who were called the
Nephites, and they were true believers in Christ ... therefore the true
believers in Christ, and the true worshipers of Christ ... were called
Nephites. ... And it came to pass that they who rejected the gospel were called
Lamanites.’ (4 Ne 1:36-38)
“The
terms Nephites and Lamanites for the remainder of the Book of Mormon are
determined by this division, which had taken place by A.D. 231. In other words,
the Lamanites of the last two hundred years of Book of Mormon history are descendants
of those who revolted against the true church of Christ between about A.D. 194
and 231.”
(Daniel Ludlow, A Companion to Your Study of the Book of Mormon, p.156,
296)
Jacob 1:15 wicked practices…desiring many wives and concubines
See commentary for Jacob
2:22-35.
Jacob 1:16 they began to search much gold and silver, and…be lifted
up…in pride
See commentary for Jacob
2:12-21.
Jacob 1:18 Jacob, and my brother Joseph had been consecrated priests
and teachers
Joseph Fielding Smith
“The
Nephites did not officiate under the authority of the Aaronic Priesthood. They
were not descendants of Aaron, and there were no Levites among them. There is
no evidence in the Book of Mormon that they held the Aaronic Priesthood…but the
Book of Mormon tells us definitely, in many places, that the priesthood which
they held and under which they officiated was the Priesthood after the holy
order, the order of the Son of God. This higher priesthood can officiate in
every ordinance of the gospel, and Jacob and Joseph, for instance, were
consecrated priests and teachers after this order.” (Doctrines of Salvation,
vol. 3, p. 86)
Jacob 1:19 answering the sins of the people upon our own heads if we
did not teach them
The watchman on the tower has a
responsibility to warn the people of impending danger. Ezekiel taught that the
watchman was culpible if he did not fulfill his responsibility, if the watchman see the sword come, and blow not the
trumpet, and the people be not warned; if the sword come, and take any
person from among them, he is taken away in his iniquity; but his blood will I
require at the watchman’s hand…if thou dost not speak to warn the wicked from
his way…his blood will I require at thine hand (Ezek 33:6-8). Jacob
echoed these words, we did magnify our office unto
the Lord, taking upon us the responsibility, answering the sins of the people
upon our own heads if we did not teach them the word of God with all diligence;
wherefore, by laboring with our might their blood might not come upon our
garments (Jacob 1:19).
Jacob
is always concerned that he cry repentance to the people so that he is not held
accountable for their sins. This theme was first presented in the teachings of
Jacob as recorded in 2 Ne 9:44, I take off my
garments, and I shake them before you…I shook you iniquities from my soul, and
that I stand with brightness before him, and am rid of your blood. In
the next several verses, he explains that he would not be calling them to repentance
if they were pure, Would I harrow up your souls if
your minds were pure? Would I be plain unto you according to the truth if ye
were freed from sin (2 Ne 9:47)? He did not enjoy this duty, but he
couldn’t shrink from it without being responsible, 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
(Jacob 2:6). Bishops, stake presidents, and higher authorities must follow the
example of Jacob in their respective stewardships, answering
the sins of the people upon [their] own heads
if [they do] not teach them the word of God
with all diligence.
Hugh B. Brown
“President
John Taylor said on one occasion, speaking to the brethren of the priesthood:
‘If you do not magnify your callings, God will hold you responsible for those
you might have saved, had you done your duty.’
“This
is a challenging statement. If I by reason of sins of commission or omission
lose what I might have had in the hereafter, I myself must suffer and,
doubtless, my loved ones with me. But if I fail in my assignment as a bishop, a
stake president, a mission president, or one of the General Authorities of the
Church—if any of us fail to teach, lead, direct, and help to save those under
our direction and within our jurisdiction, then the Lord will hold us
responsible if they are lost as the result of our failure.” (CR, Oct.
1962, p. 84 as
taken from the BOM Institute Manual, p. 14)