Unlike Abinadi, who disrupted the status quo from outside of the power structures, Jacob decried the bourgeoning inequality among his people from a position of recognized ecclesiastical authority. In a temple sermon, he directly confronted the interpersonal behaviors associated with their growing wealth: “because some of you have obtained more abundantly … ye … persecute your brethren because ye suppose that ye are better than they” (Jacob 2:13). Jacob’s argument against this behavior rests on an awareness of shared origin, value, and purpose, coupled with an appeal to the Creator:
Do ye not suppose that such things are abominable unto him who created all flesh? And the one being is as precious in his sight as the other. And all flesh is of the dust; and for the selfsame end hath he created them, that they should keep his commandments and glorify him forever.
Jacob 2:21
Jacob is making a fundamental assertion here: social stratification is incompatible with divine intent because everyone was created by God, from the same materials, and for the same purpose. This argument would not have sounded new; Jacob’s brother Nephi had already rejected claims of preeminence by insisting that “the Lord esteemeth all flesh in one” (1 Nephi 17:35). He later grounded that universal concern in the Creation, quoting the Lord as saying, “I … have created all men, … and I bring forth my word unto the children of men, yea, even upon all the nations of the earth” (2 Nephi 29:7).
If Abinadi and Jacob emphasized the inherent value conferred by divine parentage, Alma takes a more forward-looking approach, urging his people to view the image of God not as something they have inherited but as something they can choose to receive.
Today I will strive to view everyone around me as children of God, remembering that we all have a common origin, constitution, and purpose.
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