Jacob, a prophet and the brother of Nephi, delivered a sermon to the Nephite people, which is recorded in the Book of Jacob in the Book of Mormon. In this sermon, Jacob unequivocally condemned the practice of plural marriage and called upon his people to repent. The premise of the second half of his sermon is first introduced in Jacob 1, where he laments that the people have begun to “indulge themselves somewhat in wicked practices, such as like unto David [and Solomon] of old desiring many wives and concubines” (Jacob 1:15).

Synopsis of the Sermon

In Jacob 2, Jacob elaborates on his divine commission, emphasizing that he had received an errand from the Lord to teach the importance of monogamy (Jacob 2:2). The weight of this responsibility bore heavily upon him (Jacob 2:6), and he expressed deep concern for the feelings of the women and children who had been harmed by plural marriage (Jacob 2:7). Despite his compassion, Jacob was bound by divine commandment to admonish the men of their iniquity (Jacob 2:9-10).

Jacob first addressed the pride that had filled the hearts of his people upon receiving divine blessings (Jacob 2:11-21). However, he then shifted to what he termed a “grosser crime” – the practice of polygamy (Jacob 2:22). His tone grew more forceful as he quoted the Lord, who condemned the people for seeking to justify their actions by appealing to the scriptures (Jacob 2:23). The Lord made it clear that the actions of David and Solomon in practicing plural marriage were an abomination (Jacob 2:24). God emphasized that He had led the Nephites out of Jerusalem to establish a righteous people (Jacob 2:25), and He explicitly commanded that “there shall not any man among you have save it be one wife; and concubines he shall have none” (Jacob 2:27).

The Lord further denounced plural marriage as unchaste and a whoredom (Jacob 2:28). He warned that failure to comply with His commandments would result in the cursing of the land (Jacob 2:29). He acknowledged the suffering of the women and children affected by polygamy, affirming that their cries had reached Him (Jacob 2:31-32) and declaring that they would no longer be subjected to such oppression (Jacob 2:33). Jacob reminded his people that the commandment against polygamy had already been given to their patriarch, Lehi (Jacob 2:34).

Jacob provided a poignant rebuke, declaring that the Nephites had committed greater iniquities than their Lamanite brethren by breaking the hearts of their wives and losing the confidence of their children (Jacob 2:35). The emotional toll on the victims of polygamy was described as having their hearts “pierced with deep wounds” (Jacob 2:35).

Loophole Argument

Despite the clarity of Jacob’s sermon, some have argued that Jacob 2:30 provides an exemption or loophole for the practice of polygamy. The verse, as punctuated in the current edition of the Book of Mormon published by the LDS church,[1] states:

“For if I will, saith the Lord of Hosts, raise up seed unto me, I will command my people; otherwise they shall hearken unto these things.”

Orson Pratt was among the first to suggest that this verse allowed for divinely sanctioned exceptions to the commandment against plural marriage.

“Thus we see, that a man among the Nephites, by the law of God, had no right to take more than one wife, unless the Lord should command for the purpose of raising up seed unto Himself. Without such a command, they were strictly limited to the one wife doctrine: “otherwise,” says the Lord, “they shall hearken unto these things; ” that is, without an express command, they should hearken to the law, limiting them to one wife. So it is in this church of Latter Day Saints, every man is strictly limited to one wife, unless the Lord, through the President and Prophet of the Church, gives a revelation permitting him to take more. Without such a revelation it would be sinful, according to the Book of Mormon, which this church are required to obey. Hence, the Book of Mormon is somewhat more strict than the Bible; for there is nothing in the Bible that limits mankind to one wife, but the Book of Mormon does absolutely forbid a man to have more than one wife, unless God shall command otherwise.

“Now in the early rise of this church, the Lord gave no command unto any of His servants authorizing them to take more than one wife, but on the contrary, said unto them that they should give heed to that which was written in the Book of Mormon; therefore, they were under the strictest obligations to confine themselves to one wife, until a commandment came to the contrary, which the Lord did not see proper to give unto any of them, until about thirteen years after the first organization of the church. The church, therefore, are still restricted, by the severest penalties, to one wife, according to the Book of Mormon, unless in individual cases where the Lord shall, by revelation, direct otherwise.”[2]

Although Orson Pratt may have been the first to argue that Jacob chapter 2 provides justification for the practice of polygamy, this interpretation is not unique. Individuals grappling with the complexities of polygamy often experience cognitive dissonance when confronted with the clear denunciations found in Jacob’s sermon. In an effort to reconcile their beliefs with the text, some have sought to reinterpret or distort its meaning to validate the actions of early church members.

Jacob’s prophetic warnings in chapter 2 appear to anticipate such rationalizations, as he declares, “they understand not the scriptures, for they seek to excuse themselves in committing whoredoms, because of the things which were written concerning David, and Solomon his son” (Jacob 2:23).

Grammatical Structure

A thorough examination of the context and grammatical structure of Jacob’s sermon is crucial to accurately interpreting Jacob 2:30. The central theme of the sermon revolves around the sins of the Nephite people – sins that the Lord has specifically commanded Jacob to address with solemnity and urgency (Jacob 2:2–6). Throughout the discourse, Jacob consistently identifies the primary transgressions under condemnation: pride and the practice of polygamy. These sins are explicitly referenced as the focus of his message in multiple instances, reinforcing their significance (see Jacob 2:11–12, 14, 20–21, 23, 30, 34).

In verse 30, the grammatical construction of the passage provides further clarity on the Lord’s intentions. The verse begins with the phrase, “For if I will… raise up seed unto me,” which can be understood as conditional; it reinforces one of the Lord’s primary purposes in leading Lehi and his family out of Jerusalem: to raise up seed unto God (Jacob 2:25, 1 Nephi 7:1)[3]. This clause sets the foundation for the next statement: “I will command my people”. In other words, the Lord asserts that in order to fulfill His divine plan He will issue direct commandments. It is important to note that commandments from the Lord are not burdens but blessings, given for the spiritual welfare of His people, as emphasized in Doctrine and Covenants 59:4.

The following term, “otherwise,” introduces the contrasting scenario—if the Lord does not issue commands to His people, such as commandments forbidding polygamy, then “they shall hearken unto these things.” The phrase “these things” directly ties back to the sins previously addressed in the sermon, specifically polygamy, which Jacob explicitly denounces as an abomination before God. Thus, rather than providing a loophole for plural marriage, the verse reinforces the necessity of obedience to divine law, underscoring that the direct commands from God, such as those contained in the sermon – denouncing pride and polygamy, will allow him to raise up seed unto Him.

By analyzing both the immediate and broader context of the sermon, it becomes evident that verse 30 does not grant an exception to the commandment against polygamy. Instead, it serves as a reaffirmation of the Lord’s directive for monogamy, highlighting the grave consequences of disregarding His commandments.

Joseph and Hyrum’s Understanding of Jacob Chapter 2

Assertions that Jacob 2:30 provides a loophole for the commandment against polygamy are fundamentally inconsistent with the early Church’s understanding of this passage. One of the most compelling pieces of evidence supporting the unequivocal condemnation of polygamy in Jacob chapter 2 is Joseph Smith’s own personal copy of the Book of Mormon. In this copy, Joseph made a significant annotation, writing the phrase “one wife” at the top of the page containing Jacob’s sermon.[4] This notation serves as a pivotal piece of evidence, reinforcing the argument that the intent of the passage is to establish monogamy as the divine standard, without exception. As the founding prophet of the Church, Joseph Smith’s personal study and interpretation of the text carry profound weight, underscoring that he did not perceive Jacob 2:30 as allowing for polygamy under any circumstances. His annotation provides a clear lens through which the passage should be understood – polygamy was not to be practiced, and the Lord’s commandment was firm and absolute.

Supporting this perspective, Hyrum Smith, Joseph’s brother and a prominent Church leader, also rejected any notion of a loophole in Jacob 2:30. Levi Richards recorded a sermon delivered by Hyrum on May 14, 1843, in which he directly addressed the subject. Hyrum described the Book of Mormon as “a mirror, a key to the Bible,” and unequivocally declared that the polygamous practices of David and Solomon were an “abomination in the sight of God.” He further warned that even if an angel were to preach such doctrine, it would be a deception from the adversary, stating that “though his garments might shine as white as snow,” his “cloven foot” and “cloud of blackness” would reveal his true nature. Hyrum concluded that the doctrine of monogamy was given by Jacob as a “perpetual principle,” reaffirming that it was intended to be an unalterable commandment.[5]

Historian Don Bradley further elaborates on Hyrum Smith’s interpretation, emphasizing that Hyrum understood the prohibition against polygamy as a constant and enduring commandment. Bradley notes that if Hyrum had believed Jacob 2:30 to contain an allowance for polygamy, he would not have described the commandment as perpetual. The fact that Hyrum regarded any angel advocating polygamy as an agent of deception underscores Hyrum’s firm belief that the Lord’s standard was singular and unchanging –monogamy. Hyrum clearly did not view verse 30 of Jacob chapter 2 as a loophole.[6]

Taken together, the combined weight of Joseph Smith’s personal notes and Hyrum Smith’s public teachings provides compelling evidence that Joseph and Hyrum did not believe Jacob chapter 2 offers a loophole for polygamy. Joseph’s handwritten annotation, in particular, stands as a definitive statement of the intended interpretation of the passage, reinforcing that the Lord’s command was for men to have “one wife,” with no exceptions. This evidence challenges any reinterpretation that seeks to justify polygamy and affirms the straightforward and unambiguous condemnation of the practice as set forth in the Book of Mormon.

Conclusion

The assertion that the phrase “raise up seed unto me” provides justification for polygamy is inconsistent with the overall message of the sermon, which explicitly condemns the practice as an abomination. Careful grammatical analysis of the verse reveals that it does not support plural marriage but rather reinforces the necessity of adhering to God’s commandments. Furthermore, our understanding of Joseph and Hyrum Smith’s views indicate that they did not view Jacob 2:30 as a justification for polygamy.

Jacob’s sermon, therefore, stands as a powerful testament against the practice of plural marriage, urging adherence to divine commandments and highlighting the profound consequences of disobedience. The Lord’s intent to raise a righteous people through adherence to monogamy remains central to the message, with Jacob calling upon his people to forsake their iniquities and return to the purity of God’s law. Any attempts to reinterpret Jacob’s teachings to justify polygamy ultimately misrepresent the plain and precious message of the text, which is one of repentance, compassion, and unwavering obedience to divine commandments.

Endnotes

[1] Any textual analysis of the Book of Mormon should not rely on punctuation as the punctuation was generally added by John H. Gilbert at E.B. Grandin’s press as the Book of Mormon was prepared for publication. https://history.churchofjesuschrist.org/content/museum/the-book-of-mormon-from-manuscript-to-press?lang=eng Retrieved January 25, 2025.

[2] “The Seer” volume 1, issue 1, January 1853. Retrieved from: https://ia601303.us.archive.org/20/items/OrsonPratt/TheSeer.pdf on January 25, 2025.

[3] We also know that the Lord commanded Lehi against the practice of plural marriage (Jacob 2:34).

[4] “Never before seen: Joseph Smith’s handwritten notes in his personal Book of Mormon!” from the YouTube channel, “Still Mormon”, https://www.youtube.com/watch?v=bnVKijsYLHE&t=8s&ab_channel=StillMormon (image available at 49:22). Retrieved on January 25, 2025. This copy of the Book of Mormon is in the possession of professional documentarian John Hajicek who has confirmed that this note says “one wife” and is in the handwriting of Joseph Smith.

[5] Levi Richards papers, 1837-1867; Diaries; Volume 18, 1843 May 14-June 11; Church History Library, https://catalog.churchofjesuschrist.org/assets/e8d44719-6577-4503-86b8-1641367be6b9/0/0 (accessed: January 25, 2025)

[6] https://www.mormondialogue.org/topic/75722-earliest-usage-of-jacob-230-for-polygamy-defense-or-offense/ from March 26, 2024 (4:04pm) post. Retrieved on January 25, 2025.