The marriage process in Abraham’s family (covered in Old Testament Gospel Doctrine lesson 10) is very different that the common experience in the Church today (at least in North America). Arranged marriages, polygamy, dowries and working for a wife are all discussed in the source chapters in Genesis, while the marriages are still eternal, evidently the same way that marriages in LDS Temples today are eternal. But while there are clear differences, there are also similarities in how these marriages work. Isaac and Rebekah, as well as Jacob and his wives, work together to make the union productive and to raise their children. The couples toil together, and apparently grow together over decades. This kind of work is described in the following poem.
While eclipsed by the Iron Rod imagery in Nephi, the Olive Tree imagery in Jacob is still well-known and referred to frequently. Like so much of Mormon theology, it attempts to give an explanation for the whole swath of human history and show that we are in the last days. Since both images are unique to the Book of Mormon, they are only found in Mormon sources. The earliest use of the Olive Tree imagery in literature is from Parley P. Pratt, who included it in his poem, Historical Sketch from the Creation to the Present Day. This poem was included in The Millennium, the first published book of Mormon poetry, which Pratt published in 1835. Here’s what Pratt wrote: Historical Sketch from the Creation to the Present Day, Part 3 by Parley P. Pratt Go ye and preach in all the world. Baptizing in my name, He that believes and is baptized Salvation shall obtain. Then rising from Mount…
A major element of Jacob’s sermon in Jacob 2 is his condemnation of pride and those caught up in their riches. In that sermon, Jacob not only preaches against pride, but argues for equality, saying “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.”(2:17) and adding “one being is as precious in His sight as the other.” While Jacob likely lived too early in Nephite history for inherited classes to develop, still these views seem to clearly argue against classes and social hierarchy.
One of the fascinating things that happen in Lehi’s fatherly advice to Jacob in 2 Nephi 1 and 2 is that he tries to put together an overall philosophical basis for the gospel. Here the war in Heaven is related to our ability to choose, the fall is related to the atonement, and our choices are related to the very nature of existence, which, Lehi says, requires that there be an “opposition in all things.”