< Jacob 5 >
Allegory of the Olive Tree, some Definitions:
- The Natural / Tame Olive Tree: Represents the House of Israel, a covenant people chosen by God.
- The Wild Olive Tree: Represents Gentiles or nations of the earth, who are grafted into the natural tree.
- Grafting: Wild branches being grafted into the natural tree symbolize the incorporation of Gentiles into the covenant of God.
- Pruning, Digging, and Nourishing: These actions by the vineyard owner (representing God) are symbolic of God's care for his people, including removing wickedness and providing spiritual nourishment.
- Fruit: The fruit of the tree represents the lives and works of people, with good fruit symbolizing righteousness and bad fruit symbolizing unrighteousness.
- Scattering and Gathering: The allegory illustrates how the House of Israel was scattered and how God will gather them back together in the latter days
Allegory of the Olive Tree
First Visit: Before the time of Christ (verses 3-14)
Overview:
God sees the apostasy of Israel. He sends prophets to cry repentance, he nourishes the people to try to save them, but few people listen. He allows the wicked to be destroyed and brings in the Gentiles. A few righteous branches of Israel (the young and tender branches) are scattered around the world.
v. 3-4: Tame olive tree (Israel) is dying.
v. 4-6: The master prunes and fertilizes; a few new branches grow; but the top is still dying
v. 7-14: Main/withered branches are removed and burned, and wild branches (Gentiles) are grafted in; tender young branches are hidden (scattering of Israel)
Second Visit: The Time of Christ (v. 15-28)
Overview:
Christ himself (the master) comes down to the vineyard. As Christ’s Church spreads, Israel and most of the scattered branches produce good fruit.
v. 15-18: The tame olive tree (Israel) with wild branches grafted in (Gentiles) produces good fruit
v. 20-22: Those scattered to poor ground produce good fruit
v. 23: Those scattered to poorer ground produce good fruit
v. 24: Branch planted somewhere produces fruit (never mentioned again)
v. 25: Those scattered to good ground produce good and bad fruit.
Third Visit: The Great Apostasy (v. 29-49)
Overview:
All the fruit becomes corrupt, including natural branches that were scattered
v. 29-37: The tame olive tree (Israel) produces evil fruit, but the roots are still good.
v. 39, 46: Poor ground produces evil fruit
v. 39, 46: Poorer ground produces evil fruit
v. 24: Mystery branch gets no mention
v. 39, 46: Good grand produces evil fruit
Fourth Visit: The Restoration of the Gospel (v. 50-76)
Overview:
Scattered Israel is gathered, and the gospel is taken to all the world. A righteousness increases, the wicked are destroyed until no wickedness remains (Second Coming of Jesus Christ)
v. 54-56: At the start of this visit, the branches of the original tree are grafted into the scattered trees (poor ground, poorer ground, good ground all get grafts)
v. 58, 65-66: Tame olive tree (Israel) has its wild branches burned
v. 52-53: Branches of the scattered trees are grafted back into the original tree (poor ground, poorer ground, good ground all get put back into the tame tree)
The Millennium (v. 76-77)
Overview:
Righteousness prevails. When evil again enters the world, God will separate the righteous from the wicked and cleanse the earth by fire.
v. 74-76: All trees become as one (everyone is the tame olive tree) and it bears natural fruit
v. 77: Good fruit will be gathered out and the vineyard will be burned
Overview:
God sees the apostasy of Israel. He sends prophets to cry repentance, he nourishes the people to try to save them, but few people listen. He allows the wicked to be destroyed and brings in the Gentiles. A few righteous branches of Israel (the young and tender branches) are scattered around the world.
v. 3-4: Tame olive tree (Israel) is dying.
v. 4-6: The master prunes and fertilizes; a few new branches grow; but the top is still dying
v. 7-14: Main/withered branches are removed and burned, and wild branches (Gentiles) are grafted in; tender young branches are hidden (scattering of Israel)
Second Visit: The Time of Christ (v. 15-28)
Overview:
Christ himself (the master) comes down to the vineyard. As Christ’s Church spreads, Israel and most of the scattered branches produce good fruit.
v. 15-18: The tame olive tree (Israel) with wild branches grafted in (Gentiles) produces good fruit
v. 20-22: Those scattered to poor ground produce good fruit
v. 23: Those scattered to poorer ground produce good fruit
v. 24: Branch planted somewhere produces fruit (never mentioned again)
v. 25: Those scattered to good ground produce good and bad fruit.
Third Visit: The Great Apostasy (v. 29-49)
Overview:
All the fruit becomes corrupt, including natural branches that were scattered
v. 29-37: The tame olive tree (Israel) produces evil fruit, but the roots are still good.
v. 39, 46: Poor ground produces evil fruit
v. 39, 46: Poorer ground produces evil fruit
v. 24: Mystery branch gets no mention
v. 39, 46: Good grand produces evil fruit
Fourth Visit: The Restoration of the Gospel (v. 50-76)
Overview:
Scattered Israel is gathered, and the gospel is taken to all the world. A righteousness increases, the wicked are destroyed until no wickedness remains (Second Coming of Jesus Christ)
v. 54-56: At the start of this visit, the branches of the original tree are grafted into the scattered trees (poor ground, poorer ground, good ground all get grafts)
v. 58, 65-66: Tame olive tree (Israel) has its wild branches burned
v. 52-53: Branches of the scattered trees are grafted back into the original tree (poor ground, poorer ground, good ground all get put back into the tame tree)
The Millennium (v. 76-77)
Overview:
Righteousness prevails. When evil again enters the world, God will separate the righteous from the wicked and cleanse the earth by fire.
v. 74-76: All trees become as one (everyone is the tame olive tree) and it bears natural fruit
v. 77: Good fruit will be gathered out and the vineyard will be burned
v. 22. ... Counsel me not;
Don't Counsel God
Jacob 4:10
“Wherefore, brethren, seek not to counsel the Lord, but to take counsel from his hand.
For behold, ye yourselves know that he counseleth in wisdom, and in justice, and in great mercy, over all his works.”
Isaiah 45:9
“Woe unto him that striveth with his Maker! Let the potsherd strive with the potsherds of the earth.
Shall the clay say to him that fashioneth it, What makest thou? or thy work, He hath no hands?”
Romans 9:20
“Nay but, O man, who art thou that repliest against God?
Shall the thing formed say to him that formed it, Why hast thou made me thus?”
Mosiah 4:9 (Book of Mormon)
“Believe in God; believe that he is… believe that man doth not comprehend all the things which the Lord can comprehend.”
2 Nephi 9:28–29
“When they are learned they think they are wise, and they hearken not unto the counsel of God…
But to be learned is good if they hearken unto the counsels of God.”
Don't Counsel God
Jacob 4:10
“Wherefore, brethren, seek not to counsel the Lord, but to take counsel from his hand.
For behold, ye yourselves know that he counseleth in wisdom, and in justice, and in great mercy, over all his works.”
Isaiah 45:9
“Woe unto him that striveth with his Maker! Let the potsherd strive with the potsherds of the earth.
Shall the clay say to him that fashioneth it, What makest thou? or thy work, He hath no hands?”
Romans 9:20
“Nay but, O man, who art thou that repliest against God?
Shall the thing formed say to him that formed it, Why hast thou made me thus?”
Mosiah 4:9 (Book of Mormon)
“Believe in God; believe that he is… believe that man doth not comprehend all the things which the Lord can comprehend.”
2 Nephi 9:28–29
“When they are learned they think they are wise, and they hearken not unto the counsel of God…
But to be learned is good if they hearken unto the counsels of God.”
v. 23 ... But, behold the tree. I have nourished it this long time, and it hath brought forth much fruit; therefore, gather it, and lay it up against the season, that I may preserve it unto mine own self.
Reminds me of being in Zion's National park and there was a tree growing by itself out of a rock, straight out of a rock. There was a tiny seem in the rock and there was this tree alone in the dessert.
God can take any ground, or any person from anywhere, and if that person will allow God to nourish them, He can help them become someone that fulfilles the measure of their creation. Behold the man! that God has nourished this long time.
Reminds me of being in Zion's National park and there was a tree growing by itself out of a rock, straight out of a rock. There was a tiny seem in the rock and there was this tree alone in the dessert.
God can take any ground, or any person from anywhere, and if that person will allow God to nourish them, He can help them become someone that fulfilles the measure of their creation. Behold the man! that God has nourished this long time.
V. 41 And it came to pass that the Lord of the vineyard wept, and said unto the servant: What could I have done more for my vineyard?
Jesus wept
V. 41 symbolizes Christ Himself, mourning over the spiritual decay of His people — Israel. It shows a God who loves deeply enough to weep when His efforts to save are resisted.
Other times the Lord weeps
John 11:35 — “Jesus wept.”
Shortest and one of the most profound verses in scripture.
Jesus wept at Lazarus’s tomb, not because He lacked power to raise him, but because He shared in the sorrow of Mary, Martha, and all who mourned.
It reveals His compassion — divine empathy for human pain.
Luke 19:41–42 — Jesus weeps over Jerusalem
“And when he was come near, he beheld the city, and wept over it,
saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.”
Here, the Savior laments the spiritual blindness of His covenant people — exactly like the Lord of the vineyard mourning the decay of His trees.
He weeps not in anger, but in love frustrated by rejection.
Moses 7:28–33 — God weeps (Book of Moses, Pearl of Great Price)
“And it came to pass that the God of heaven looked upon the residue of the people, and he wept; and Enoch bore record of it, saying:
How is it that thou canst weep, seeing thou art holy, and from all eternity to all eternity?”
The Lord answers: “Behold these thy brethren; they are the workmanship of mine own hands… and unto that end have I created them, and have given unto them their knowledge… and they are without affection, and they hate their own blood.”
This passage is a direct theological parallel to Jacob 5:41 — a God of perfect love grieving for His children’s violence and rebellion.
It’s one of the few places where scripture explicitly reveals the emotional vulnerability of Deity.
Hebrews 5:7
Speaking of Jesus:
“Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death…”
Refers to Gethsemane — Christ’s suffering and pleading for us, again showing divine tears for humanity’s redemption.
Alma 26:36–37 (Book of Mormon)
“God is mindful of every people… his bowels of mercy are over all the earth.”
While not describing literal weeping, it expresses the same tender, emotional God who feels for His children and rejoices or sorrows over them.
Ether 12:33–34
“O Lord, thou hast said that thou shalt have charity unto all men… and now I know that this love which thou hast had for the children of men is charity.”
Moroni recognizes the depth of Christ’s love— the same love that causes the Lord to weep in Jacob 5 and Moses 7.
In essence
The Lord weeps wherever His love meets our pain or rebellion. He wept at Lazarus’s tomb for human sorrow, over Jerusalem for spiritual blindness, in Moses 7 for a fallen world, and in Jacob 5 for a vineyard that refuses His care.
Jesus wept
V. 41 symbolizes Christ Himself, mourning over the spiritual decay of His people — Israel. It shows a God who loves deeply enough to weep when His efforts to save are resisted.
Other times the Lord weeps
John 11:35 — “Jesus wept.”
Shortest and one of the most profound verses in scripture.
Jesus wept at Lazarus’s tomb, not because He lacked power to raise him, but because He shared in the sorrow of Mary, Martha, and all who mourned.
It reveals His compassion — divine empathy for human pain.
Luke 19:41–42 — Jesus weeps over Jerusalem
“And when he was come near, he beheld the city, and wept over it,
saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.”
Here, the Savior laments the spiritual blindness of His covenant people — exactly like the Lord of the vineyard mourning the decay of His trees.
He weeps not in anger, but in love frustrated by rejection.
Moses 7:28–33 — God weeps (Book of Moses, Pearl of Great Price)
“And it came to pass that the God of heaven looked upon the residue of the people, and he wept; and Enoch bore record of it, saying:
How is it that thou canst weep, seeing thou art holy, and from all eternity to all eternity?”
The Lord answers: “Behold these thy brethren; they are the workmanship of mine own hands… and unto that end have I created them, and have given unto them their knowledge… and they are without affection, and they hate their own blood.”
This passage is a direct theological parallel to Jacob 5:41 — a God of perfect love grieving for His children’s violence and rebellion.
It’s one of the few places where scripture explicitly reveals the emotional vulnerability of Deity.
Hebrews 5:7
Speaking of Jesus:
“Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death…”
Refers to Gethsemane — Christ’s suffering and pleading for us, again showing divine tears for humanity’s redemption.
Alma 26:36–37 (Book of Mormon)
“God is mindful of every people… his bowels of mercy are over all the earth.”
While not describing literal weeping, it expresses the same tender, emotional God who feels for His children and rejoices or sorrows over them.
Ether 12:33–34
“O Lord, thou hast said that thou shalt have charity unto all men… and now I know that this love which thou hast had for the children of men is charity.”
Moroni recognizes the depth of Christ’s love— the same love that causes the Lord to weep in Jacob 5 and Moses 7.
In essence
The Lord weeps wherever His love meets our pain or rebellion. He wept at Lazarus’s tomb for human sorrow, over Jerusalem for spiritual blindness, in Moses 7 for a fallen world, and in Jacob 5 for a vineyard that refuses His care.
v. 48 ... And it came to pass that the servant said unto his master: Is it not the loftiness of thy vineyard - have not the branches thereof overcome the roots which are good?
What happened?The “loftiness” of the vineyard represents pride — spiritual arrogance, self-reliance, and loss of humility.
When people or institutions forget the “roots” (faith, obedience, dependence on grace), they grow tall and showy but lose their power to bear good fruit.
The Lord’s vineyard is corrupted not by neglect from Him, but by the pride of His people.
When pride overtakes humility, spiritual nourishment is reversed — instead of the branches receiving life from the roots (God’s covenant grace), they begin to drain or reject that source.
The Church (or society) becomes outwardly impressive but inwardly withered.
This fits perfectly with Nephi’s prophecy in 2 Nephi 28, where he describes a church that becomes proud, wealthy, and self-assured — “puffed up in their hearts” — while forgetting dependence on Christ.
What happened?The “loftiness” of the vineyard represents pride — spiritual arrogance, self-reliance, and loss of humility.
When people or institutions forget the “roots” (faith, obedience, dependence on grace), they grow tall and showy but lose their power to bear good fruit.
The Lord’s vineyard is corrupted not by neglect from Him, but by the pride of His people.
When pride overtakes humility, spiritual nourishment is reversed — instead of the branches receiving life from the roots (God’s covenant grace), they begin to drain or reject that source.
The Church (or society) becomes outwardly impressive but inwardly withered.
This fits perfectly with Nephi’s prophecy in 2 Nephi 28, where he describes a church that becomes proud, wealthy, and self-assured — “puffed up in their hearts” — while forgetting dependence on Christ.
v. 61 Wherefore, go to, and call servants, that we may labor diligently with our might in the vineyard, that we may prepare the way, that I may bring forth again the natural fruit, which natural fruit is good and the most precious above all other fruit.
The servantsProphets and inspired leaders
Missionaries and covenant members
The servantsProphets and inspired leaders
- On one level, these servants include prophets, apostles, and other authorized servants of the Lord who oversee the gathering of Israel in the last dispensation (starting with Joseph Smith and continuing through modern prophets).
- They are the ones given keys, covenants, and revelation to “nourish” and “prune” the vineyard again.
Missionaries and covenant members
- On another level, all who have entered the covenant and labor to bring souls to Christ are part of this final effort.
- The phrase “labor with your might”evokes missionary work, temple work, ministering, and teaching — every effort to bring people back to the “root,” or the covenants of Christ.
- This includes full-time missionaries, local members, temple workers, and anyone who helps “graft” Israel back into the covenant.