After the death of Nephi, son of Lehi, (Jacob 1:12, 2:1), the people under the reign of the second king began to indulge themselves in two wicked practices. The first was desiring many wives and concubines like David and Solomon did, and the second was amassing silver and gold and lifting themselves in pride.
Jacob and his younger brother Joseph were now the priests and teachers of the people and the words of Jacob are recording in chapters 2 and 3 of his book.
Interestingly, the condemnations that Jacob details match very will with those listed in the Torah:
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
Jacob addresses the lust for silver and gold first and explains the undesirable outcomes it was creating:
- Lifting them up in pride
- Persecution of less fortunate brethren
- Choosing riches over the kingdom of God
- Inequality among the people
He then addresses the lust for many wives and concubines and explains the undesirable outcomes it was creating:
- Whoredoms
- Mourning of the daughters of the people
- Daughters led into captivity
- Broken the hearts of their wives
- Lost the confidence of their children
- Many hearts dying pierced with deep wounds.
Because of their wicked desires, the Nephites were threatened not just by Jacob, but by the Lord. Jacob reveals the word of the Lord to his people and outlines his case against them and his judgements that will come upon them except they repent.
I want to explore Jacob 2 as a covenant lawsuit (Hebrew rîb), which is an ancient Near Eastern prophetic genre where God addresses His people for breaking sacred vows. Recognizing this form offers a fresh perspective on the sermon’s structure and intent.
It is also interesting to note that Jacob refers to the Nephite’s violations using the legalistic language of “crimes” and “gross crimes.” (Jacob 2:9, 22–23)
The Covenant Lawsuit Genre (Rîb)
In the writings of Hebrew prophets, the rîb (from Hebrew rîv, meaning “strife” or “dispute”) presents God as prosecutor, judge, and witness against covenant unfaithfulness. Here is an example of a common structure with examples from the Old Testament:
- Summons: Call witnesses (heavens/earth/mountains: Micah 6:1–2).
- God’s Benefits Recalled: Review past faithfulness (Micah 6:3–4).
- Accusations: Detail violations (Hosea 4:1).
- Covenant Terms: Restate obligations (Micah 6:8).
- Evidence: Present proof of breach.
- Verdict: Declare curse or restoration (Isaiah 1:20).
The purpose is an ultimatum: repent to avert covenant curses (See the whole of Deuteronomy 28).
Jacob 2:23–35 and Its Structure
There are six uses of “Lord of Hosts” in just five verses, (vs. 27–33) the Book of Mormon’s highest concentration, flank verse 30 (three on each side). This title evokes divine authority over armies, dramatically depicting a formal, militaristic confrontation.
A proposed chiasmus centers on verse 30’s “otherwise,” balancing themes across the passage:
G: Word of God burdens me (v.23)
F: Grosser crimes (v.23)
E1: Wax in iniquity (v.23)
E2: David/Solomon excuse whoredoms (vs.23–24)
D1: Led this people from Jerusalem (v.25)
D2: Raise up righteous branch (v.25)
D3: Not do like unto them of old; one wife only (v.27)
C1: Delight in chastity of women (v.28)
C2a: Whoredoms are abomination (v.28)
C2b: Keep commandments or cursed (v.29)
B: I will command my people (v.30)
A: otherwise (CRUX - v.30)
B: they shall hearken unto these things (v.30)
C2b: sore curse even unto destruction (v.33)
C2a: wickedness/abominations of husbands (v.32)
C1: sorrow/mourning of daughters (v.31)
D3: shall not commit whoredoms like old (v.33)
D2: visit with sore curse/destruction (v.33)
D1: lead away captive daughters of my people [same group from Jerusalem] (v.33)
E2: Lamanites keep one wife commandment (v.34; Jacob 3:5)
E1: greater iniquities than Lamanites (v.34)
F: broken hearts, sobbings ascend to God (v.35)
G: strictness of the word of God (v.35)Crux: Verse 30 contrasts divine command with turning to “these things.”
Comparison to Micah 6
Micah 6 provides a classic rîb example, paralleling Jacob closely:
| Element | Micah 6:1–8 | Jacob 2:23–35 |
|---|---|---|
| Summons | “Hear… mountains… hills” (6:1–2) | “Lord of Hosts” x6 (war council) |
| Benefits | “I brought… redeemed” (6:4) | “Led… Jerusalem… righteous branch” (2:25) |
| Accusation | “My people… what have I done?” (6:3) | “Grosser crimes… whoredoms” (2:23–24) |
| Terms | “Do justly, love mercy, walk humbly” (6:8) | “One wife… no concubines” (2:27) |
| Evidence | Failed offerings/excuses (6:6–7) | “David/Solomon” excuse; daughters’ cries (2:23–24,31) |
| Verdict | Affliction or restoration (6:9–16) | “Cursed… sore curse… destruction” (2:29,33) |
It’s also interesting to note that the Lamanites serve as righteous witnesses (Jacob 3:5–6), akin to Micah’s implied remnant, a fact that must have been a blow to the pride of the Nephites.
It appears that since the Nephites were not destroyed at this time, and that they hearkened to the word of the Lord and repented to the degree that they were able to avoid the cataclysmic and imminent judgements of God.
Conclusion
Viewing Jacob 2 through the rîb lens aligns its structure, rhetoric, and themes without importing later interpretations. While debates persist, this approach highlights the sermon’s prophetic intensity as covenant enforcement, centered on obedience or curse.
Read more about covenant lawsuits
- https://www.academia.edu/3861346/YAHWEHS_R%C3%8EB_AGAINST_ISRAEL_GERICHTSREDE_AND_THE_MESSAGE_OF_MICAH
- https://bible.org/article/argument-book-micah
- https://betweenthegardenandthegardencity.com/2025/06/30/micahs-divine-trial/
- https://sljinstitute.net/the-prophets/micah/micah-covenant-guilt-and-punishment/
