The Lord of the vineyard cares for his trees. Intellectual Reserve, Inc.

ABSTRACT: This essay argues that Jacob 5, commonly understood as an allegory of Israel’s reconciliation to Christ, also provides insight into individual reconciliation through the interplay of divine nature and divine nurture. The allegory presents God’s children as possessing an inherent divine nature, symbolized by the tame olive tree, while emphasizing the continual need for divine nurture through the Lord’s care and intervention. By exploring themes of natural fruit, pride, repentance, and environmental influence, the study shows how Jacob applied the allegory to a people struggling with spiritual decline. The essay also highlights lessons for modern gospel teachers and leaders, demonstrating that spiritual growth depends on continual repentance, receptivity to the Lord's nurturing influence, and the Lord’s persistent efforts to cultivate divine potential.

KEYWORDS: Jacob 5, divine nature, allegory of the olive tree, divine nurture, reconciliation to Christ, gospel teaching

When trying to care for a people who were starting down the path of pride, including chasing riches and violating the law of chastity, Jacob addressed those concerns in part by teaching the allegory of the tame and wild olives trees. At first glance, it may seem odd that he would speak of the scattering and gathering of Israel in response to the severe and growing needs of his people. A closer look highlights the power of his method.

While Jacob 5 is often seen as an allegory of how Israel as a whole will be reconciled to Christ (4:11), it can also serve as an example of how people can be reconciled to Christ personally. This reading may explain Jacob’s use of that extended allegory. Many teachings of the prophet Isaiah (with whom Jacob was very familiar) are similar to Jacob’s approach in their use of a separate past, present, or future event to teach about another event.

Divine Nature and Divine Nurture as Key Themes in Jacob 5

The allegory begins by stating that the house of Israel is likened unto a “tame olive tree, which a man took and nourished in his vineyard” (v. 3). The sequence of events here is noteworthy. The olive tree already possesses two inherently positive attributes before the master of the vineyard takes possession of it. It is tame, and it is an olive tree, a tree capable of bearing fruit. This olive tree is not inherently or naturally evil. The purpose of the gardener therefore isn’t to turn something evil into something good, but to help the tree produce “young and tender branches” (v. 4), or new growth. It is notable that when the tree is first described (v. 3), no mention of fruit is made. This happens only after the intervention of the Lord of the vineyard and the presence of young and tender branches (v. 8), suggesting both as a requirement for the production of fruit.

The allegory uses the phrase “natural fruit” ten times in seven verses (vv. 17, 61, 64, 68, 73–75). Each instance directly or indirectly refers to the natural fruit as good fruit. This fruit is directly referred to as “good” in three of the seven verses (vv. 17, 61, 75). The “natural fruit” is the intended result of the gardener’s efforts in seven verses (vv. 17, 61, 64, 68, 73–75). The gardener refers to this fruit as worthy of preservation in five verses (vv. 17, 64, 74, 75, 77). The “good fruit” is referred to as worth preservation an additional time (v. 77). The fruit is referred to as “the most precious above all other fruit” (v. 61) and the “most precious unto [the Lord of the vineyard] from the beginning” (v. 74). The adjective “tame” is also used synonymously with “natural” in three instances (vv. 14, 18, 25). The term “wild fruit” is used in contrast to “tame fruit” once (v. 25) and in contrast to “good fruit” twice (vv. 40, 45). The term “bitter fruit” is associated with wild branches once (v. 57). Production of bitter fruit is sufficient criteria to “pluck” (vv. 52, 57) or “clear” (v. 65) a branch. In one of these instances only the branches that produce the “most bitter” fruits are selected for plucking (v. 57), suggesting a spectrum from natural fruit to bitter fruit. The frequency of selected terms comparing natural, tame, and wild fruit is presented in table 1. It is the clear intention of the Lord of the vineyard to bring more of the natural fruit of an already-tame tree, coaxing out more of the true nature of the tree. A summary of nurturing terms is presented in table 2.

This interplay between a divine nature and the divine nurture that is required to foster inherent divine nature is particularly remarkable given Jacob’s original audience and the topic of being reconciled to Christ (Jacob 4:11). Nephi recorded that “we did observe to keep the judgments, and the statutes, and the commandments of the Lord in all things” (2 Nephi 5:10) and that “the Lord was with us; and we did prosper exceedingly” (v. 11). However, after the death of Nephi (Jacob 1:12), Jacob recorded that “the people of Nephi . . . began to grow hard in their hearts, and indulge themselves somewhat in wicked practices” (v. 15). This is similar to Jacob’s description of a tame tree that once brought forth much good fruit (5:20) now bringing forth much fruit, but with none of it being good (v. 32). While the tree was tame, continual intervention by the gardener was required for the continual production of the natural and good fruit. The tree, though inherently tame and good, was prone to decay. Similarly, Jacob’s grandson Jarom later recorded that only by “labor[ing] diligently” (Jarom 1:11) did the prophets, priests, and teachers keep the people “from being destroyed upon the face of the land; for they did prick their hearts with the word, continually stirring them up unto repentance” (v. 12).

Jarom’s language is similar to his grandfather’s teaching in Jacob 5, suggesting that Jarom saw the parallels between the vineyard in Jacob 5 and the people Jacob was addressing, those who were “[beginning] to grow hard in their hearts” (Jacob 1:15). An observation by Mormon suggests that he recognized the same parallels introduced by Jacob. Mormon records the efforts of King Benjamin, who “with the assistance of the holy prophets” did “speak the word of God with power and with authority; and they did use much sharpness because of the stiffneckedness of the people” resulting in “once more [establishing] peace in the land” (Words of Mormon 1:16, 17, 18).

By comparing his audience to the tree in this particular allegory, Jacob simultaneously recognizes the divine nature of his audience and the need for divine nurture to fully realize that divine nature. He further recognizes the need for continual repentance and continual intervention from the Lord and his servants to avoid a “wild” or “bitter” state.

Prophets in modern times have similarly declared the need for “daily repentance”[1] while at the same time stressing each child of God’s independent divine nature as “‘spiritually genetic,’ inherited from our heavenly parents, and requir[ing] no effort on our part.”[2]

This association of the true natural state of the tree and fruit with the desired state of things is remarkable, especially considering several scripture passages that seem to point toward the contrary. Jacob 5 provides an essential balance for the understanding one’s divine nature. It may be helpful for students to point out the inherent goodness of the tree and have a discussion contrasting this scripture with other well-known scriptures (e.g., Mosiah 3:19; Moses 1:10, 13), showing that although on earth we may have a natural tendency toward decay, the natural man is inherently good. Students will come to understand more fully the infinite love God has for them when they understand their value to the Lord. Each child of God has inherent goodness that can easily be fostered when they rely on the Lord. The Lord has good reason to be “in relentless pursuit”[3] of his children.

Pride as the Antithesis of Divine Nature

In the book of Jacob, pride is shown to be the antithesis of divine nature. The master’s servant observes that “the loftiness of [the] vineyard” and “the branches . . . overcom[ing] the roots which are good . . . , taking strength unto themselves” (5:48) as the factors that have corrupted the vineyard and caused the production of “evil” and “corrupted” fruit, as opposed to “natural” fruit. In the context of Jacob’s audience, the observations of the master’s servant have great significance. Earlier, Jacob had admonished the people because they were “lifted up in the pride of [their] hearts, and [wore] stiff necks and high heads because of the costliness of [their] apparel” (2:13). He admonished them not to let “this pride of your hearts destroy your souls” (v. 16). Jacob does not necessarily condemn seeking riches; rather, it is the intent of the people that is the problem. The people’s pride specifically consisted of seeking riches for reasons other than doing good and taking care of their neighbors (vv. 17–19).

This error of intent is similar to the imagery of the branches overcoming the roots and “taking strength unto themselves.” While a growing tree can later lead to the production of more fruit, a tree that is growing at the expense of its fruit would be “of no worth” (Jacob 5:46). If we take the roots to symbolize the tree’s purpose and intent and the branches to symbolize the ambitions of the tree, then the branches growing in ways that overcome the roots would produce wild fruit. This symbolism would further explain why the roots of the tame olive tree are valued while the roots of the wild olive tree are not, even though the branches of both trees are capable of producing fruit when attached to tame roots.

Pride, by its inherent nature, is difficult to correct. It is a parasite that blinds its hosts to its existence within them while making its presence much easier to see in others. President Henry B. Eyring noted the value of an indirect approach to curbing pride: “You could have limited success by calling a child to repent, for instance, of pride. . . . As you help them grow in faith that Jesus Christ is their loving Redeemer, they will feel a desire to repent. As they do, humility will begin to replace pride.”[4] Faith is ultimately a choice [5] that each student has to make for themselves. However, consistently exposing students to environments where the Spirit is present and teaching true doctrine [6] makes that choice easier.

The Influence of Environment on Divine Nature

By teaching the allegory of the olive tree, Jacob not only recognized the role of environmental factors on development of divine nature but also provided insight to future teachers on how to respond to those factors. They fit into four categories. Two can be reasonably expected when a positive environment produces a positive result or a negative environment produces a negative result. Less expected but equally informative are the two categories demonstrating a positive environment producing a negative result or a negative environment producing a positive result. Selected cases are shown in table 3 and relate to the following discussion.

At the beginning of the allegory, readers are presented with “a tame olive tree, which a man took and nourished in his vineyard; and it grew” (Jacob 5:3). Nourishing and pruning is associated with growth (vv. 3, 5–6, 48). The default state of the tree as “tame” (v. 3), along with a potential for growth after nourishment by the Lord of the vineyard (vv. 4–6), is comparable to the divine nature of all God’s children. It is notable that the first time the Lord of the vineyard is mentioned, he is not identified by his full title but simply as “a man” (v. 3). Perhaps this was meant to demonstrate people’s increased level of personal knowledge of the Lord of the vineyard after receiving care and nourishment by his hand.

After the tree is nourished and grows, it immediately decays (v. 3). Yet the Lord of the vineyard doesn’t seem alarmed at this point. This negative outcome to a positive environment almost seems expected. To continue growth, pruning must occur. To Jacob’s audience this might signify removing bad habits or attributes (chaps. 2–4). It is interesting that as part of the pruning there is further nourishing (5:5), which previously promoted growth (v. 3), indicating that the goal of the Lord of the vineyard is targeted growth.

This targeted growth is achieved and young and tender branches are produced, but the main top of the tree begins to decay, putting the whole tree at risk (vv. 6–7, 11). This is an interesting episode. While there are young and tender branches, major issues are still causing damage. This causes the first emotion of grief from the Lord of the vineyard (v. 11). This result is clearly not what was hoped for (or, perhaps, expected) but is similar to what occurred after the first episode of growth, stagnation, and decay (v. 3). This circumstance relates to the previous episode in the book of Jacob when the hearts of the women and children, described by Jacob as “tender” (2:7, 33, 35), were being damaged because of the greed and law of chastity violations that some husbands and fathers were engaging in (chap. 2). We see two lessons here: (1) This young and tender growth is coming in spite of major decay (5:6). (2) The Lord of the vineyard’s response is to remove these young and tender growths to their own separate place (v. 8), where they will produce fruit (vv. 19–25) but then decay (vv. 39–46). At the same time, he grafts wild branches into the tree, thereby saving it (vv. 17–18)

While that approach may seem odd and perhaps counterintuitive, in the context of Jacob’s audience, it makes much sense. By giving the tree something else to focus on and give strength to (i.e., the wild branches), the tree can be preserved. This giving is in stark contrast to the greed and law of chastity violations that could be compared to the major decay that is occurring. Thus, a teacher, parent, or even Church leader can help foster growth in those within their care by giving them something positive to which they can devote their energies. At the same time, young and tender branches must be protected.

The Lord of the vineyard plants the young and tender branches elsewhere in the vineyard to protect them. Intellectual Reserve, Inc.

Additionally, there is the case of the wild branches on wild trees. These branches are clearly not destined to produce any good fruit in their current state, since nowhere in the chapter do wild branches growing on wild trees produce tame fruit. The Lord of the vineyard responds to these cases by grafting them into a struggling tree, digging, pruning, and nourishing them (vv. 9–11). This is essentially the same treatment as what is given to any tame branch that has begun to decay (v. 5), to the tree after the wild branches have begun producing fruit before the tree’s decay (vv. 28, 31), and to the main tree when all the struggling branches are regrafted in (vv. 58, 63, 71). Notably, the wild branches are not grafted into functional trees that are not struggling or experiencing decay. Perhaps this is simply because there are no perfectly functional trees in the vineyard. Also of interest here is that both the decaying tree and the wild branches are improved through grafting (v. 17). In the context of Jacob’s audience, this idea could be very motivating. Although his people have begun to decay in sin, they have the potential to help those around them and to improve themselves as they help those around them.

It is at this stage the Lord of the vineyard takes a new approach: appointing a servant to watch over the growing tree (v. 12). This tree is given continual care, similar to what an intensive care unit in a hospital offers. Meanwhile, the Lord of the vineyard plants the young and tender branches elsewhere in the vineyard to protect them (vv. 13–14).

The way these young and tender branches are protected is interesting. They are removed from the decaying tree but are placed in poor spots (vv. 21–23). Although the Lord of the vineyard initially states, “I will graft them withersoever I will” (v. 8), no mention is made of being connected to any root in the scriptural text, whether good, tame, or wild.[7] In two of three cases, the young and tender branches were in a poor environment and are placed in yet another poor environment with poor soil and connected to roots of unclear status. However, these environments are apparently different. Before, the young and tender branches were connected to good roots as well as to a decaying main top that endangered these branches (vv. 7–8). The young and tender branches are placed in a situation where there is a lack of roots, or where the quality of the roots are unspecified, and no interferences (v. 8). While this ground may be poor, it can be rectified by nourishing (vv. 22–23).

Although it may seem that the young and tender branches have moved from a negative environment in the form of the decaying tree to yet another negative environment in the form of poor ground and an apparent lack of good roots, the long-term nourishment provides the young and tender branches the opportunity to have a fresh start. Meanwhile, the main tree that was once decaying and was given wild branches now shows fruit production (vv. 16–18). The text shows young and tender branches with no mentioned root producing natural fruit in poor environments (vv. 20–24).

The text also shows a young and tender branch in a good environment only producing some natural fruit despite receiving the same nourishing as more productive branches (v. 25). The allegory can be interpreted as showing the effect of difficult circumstances on people’s divine nature. In some cases a difficult circumstance (i.e., not having access to a good root, being placed in a poor environment) has superior results to a branch in a good environment. While there are instances of difficulties inducing growth, there are also instances of difficulty inducing decay.

A difficult circumstance that induces decay is shown when the servant and the Lord of the vineyard revisit the tree that was producing both natural and wild fruit (vv. 39–40). The text explicitly states that because they failed to pluck the branches producing wild fruit, the branch producing natural fruit has died (vv. 40, 45). The difficult environment of branches producing natural fruit sharing space with branches producing wild fruit causes corruption of the branches producing natural fruit. Indeed, all the vineyard has become corrupted despite continual nurturing, pruning, and digging (vv. 41–44). While verse 37 attributes the corruption of the original tree to wild branches overcoming the roots, the later corruption of the scattered tame branches suggests that this is not the sole cause of corruption in the allegory. The distant plantings also decayed (v. 39), regardless of whether they had originally been placed in good or poor ground. In the context of Jacob’s audience, the wildness of the branches corrupting and overcoming the tame may refer to the growing pride of the people (Jacob 2:13, 16).

The response of the Lord of the vineyard is insightful both for Jacob and modern-day teachers and parents: He responds with counsel, clarity, mercy, and unity. He counsels with the principal servant (vv. 41–69) and then, for the first time in the allegory, calls upon multiple servants (v. 61). He instructs his servants to distinguish between tame and wild but to not clear all the wild away at once (vv. 64–66). The bad is to be cleared away “as the good shall grow, that the root and the top may be equal in strength, until the good shall overcome the bad” (v. 66). Overpruning a tree will send it into shock and likely kill it, a fact that the Lord of the vineyard is aware of (v. 65). It is not suggested that this slow pruning process will result in rapid recovery of natural fruit. Phrases such as “prepare the way” (v. 64), “ye shall not clear away the bad thereof all at once” (v. 65), “as the good shall grow” (v. 66), and “there began to be the natural fruit again” (v. 73) suggest that the vineyard will require a great deal of work to be free from corruption.

Throughout the allegory, we see some roots, branches, and fruit thrive in poor environments while other roots, branches, and fruit decay in similar environments. It is doubtless that many if not all students are or will be in poor environments in some way at some point in their lives. Such environments may range from having an uncooperative mission companion to more serious challenges such as having grown up in a contentious home or having been exposed to pornography at an early age.

The difference in the outcome is key for any gospel student or teacher. Jacob identifies pride as the difference maker. This fits into the greater overall narrative of the Book of Mormon as well as into teachings of modern prophets. When a person or people are willing to trust in the Lord’s way—to “let God prevail”[8]—and allow themselves to be changed, they prosper. When a person or people feel they are exempt from God’s wisdom (2 Nephi 9:28), they are stunted in their growth because they have chosen not to learn and grow.

The reaction of the Lord of the vineyard is also key for any gospel teacher. Modern prophets have invited us to counsel as families [9] or ward leaders and to teach the doctrine so clearly it cannot be misunderstood.[10] We have also been instructed to show the “pure love of Jesus Christ”[11] instead of judgment and to show love to people from all backgrounds.[12]

Additionally, there is a beautiful parallel of unity in the mirroring between the servants’ actions and the Lord of the vineyard’s intentions and actions regarding the vineyard. He gathers his servants and unites them (Jacob 5:71–72), later working with them (v. 72), with the objective of gathering the scattered branches of the tree and regrafting them into their original tree (vv. 67–68). It is notable that the vineyard is rid of corruption only after the branches become “like unto one body; and the fruits [are] equal” (v. 74). This parallel between the servants and the vineyard is directly opposed to the growing greed and economic differences among Jacob’s people (2:12–13).

In this way, we can see that an additional reaction of the Lord to growing corruption is to encourage his people to take care of others. This turning outward and taking care of others is the opposite of pride. To someone newer to the gospel, it may seem odd that the Lord Jesus Christ chooses to work with people who are obviously imperfect or that the most qualified person is not always called to be the bishop, Relief Society president, or mission president. However, Jacob’s allegory can teach us that service in the kingdom of God is part of the Lord’s efforts to produce fruit in people of intrinsic goodness and promise.

The allegory closes by noting that although all corruption has been removed (v. 75) and will be absent for a long time, someday corruption will return (v. 77). The Lord of the vineyard says that in that day his response will be to preserve the good fruit and cast away the bad (v. 77), which is very similar to his works throughout the allegory with the notable exception that in the final harvest there will be no more nourishing, pruning, or digging (v. 75) because “then cometh the season and the end; and my vineyard will I cause to be burned with fire” (v. 77). This suggests that while cultivation of divine nature is a continual enterprise, there is an end to the “season.” That the Lord of the vineyard intends to burn his vineyard at season’s end presents a few interesting implications. Given his constant goal of preserving fruit, controlled burning may be necessary to ensure a successful harvest the next year. This practice is common in agriculture to prepare fields for harvest. It was known and used in ancient Israel to prepare fields for future harvest, although this was typically done when the field was in a state of stubble and filled with thistles.[13] The burning of a productive field is odd. This could suggest that even in the productive state that it will be in at the end of the season, the Lord of the vineyard has even greater plans for that section of land. It may also be that he intends to set up a vineyard elsewhere. In any case, what is not to be inferred is that the Lord of the vineyard, who feels deeply for his vineyard, intends to give up his title as the Lord of the vineyard. That inference is not supported by the text. The Lord of the vineyard has chosen to identify with his occupation by his very title.

It can be pointed out to students that burning a field, even when it seemed like it was productive, is a preparation for something greater. It is a common experience for any disciple that even if things are going well, the Lord will invite you on an even greater path.[14]

Table 1

Table 2

Table 3

The Application to Jacob’s Audience

Jacob understood that for his audience to experience the redemption paralleled in the allegory of the olive tree, they must understand their own divine nature and the crucial role of the Lord’s intervention and nurture that would help them reach the fullness of that divine nature. This balance can be challenging for many disciples of Christ and by extension their gospel teachers. On one hand, a student must understand the inherent value and worth they have as children of God and children of the covenant.[15] On the other hand, a disciple of Christ must also come to the realization of their own nothingness before God and their utter dependence on him. While at first these two principles can seem to counter each other, a closer study such as is found in Jacob’s preaching shows both the inherent worth of a soul as well as the clear need for redemption and growth.

Regrettably, some students of the gospel are too hard on themselves and need extra encouragement to grasp the truth of their inherent divine nature and worth. In Jacob’s audience these may have included families who had been wounded by the unrighteous actions of their husbands and fathers (2:7–9).

Conversely, some students of the gospel are too soft on themselves and live the gospel in a more casual fashion,[16] such as those in Jacob’s audience who believed themselves inherently better than the Lamanites (3:5). Many students may feel, for one reason or another, a “lesser than” status in the gospel, which limits what they perceive they can achieve. Perhaps, like those in Jacob’s audience, they are part of a broken family, are the only member in their family, or feel they have some personal defect. For these students, Jacob’s teaching is liberating, clarifying and emphasizing that what may be perceived as a lesser background has no real bearing when it comes to person’s eternal potential.

It is interesting that despite the masterful connections Jacob makes between the need for daily repentance, the need to avoid pride, people’s divine nature, and the Lord’s great care for his children, his own son, Enos, took what seems to have been a significant amount of time before “producing fruit.”

Enos reported that he was taught in the “nurture and admonition of the Lord” (Enos 1:1), yet he had to have his own wrestle before the Lord. When the Lord forgave Enos of his unspecified sins, Enos asked, “Lord, how is it done?” (v. 7). Despite Jacob’s teaching, his own son did not fully understand the way the Lord values him until Enos had a personal interaction with the Lord.

There is no substitute a gospel teacher can make for the personal interactions gospel students will have with the Lord. It is then the responsibility of the gospel teacher to provide environments where those interactions can occur. As a young seminary student, my teacher asked me in advance to share with the class something I had learned in the readings. That was the first time I ever read the scriptures to learn something. The spiritual experience I had that night, as I pleaded with the Lord to teach me something I could share with my classmates the following day, shaped in a small way the direction of my life.

When students understand their divine nature, the value the Lord places in them, and their need for being nurtured by the Lord, the tone of gospel discussions changes and personal growth may occur.

Conclusion

The allegory of the tame and the wild olive trees presents a rich and complex perspective on divine nature and divine nurture. Jacob uses the allegory to highlight both the inherently positive nature of his audience and the need for continual nourishment by the Lord of the vineyard. Furthermore, analyzing the interplay between environment, growth, and decay can provide perspective to gospel teachers as they seek to foster faith and lifelong gospel learning and commitment in their students.

Notes

[1] Russell M. Nelson, “We Can Do Better and Be Better,” Ensign, May 2019, 67–69.

[2] Dale G. Renlund, “Your Divine Nature and Eternal Destiny,” Liahona, May 2022, 75.

[3] Patrick Kearon, “God’s Intent Is to Bring You Home,” Liahona, May 2024, 87.

[4] Henry B. Eyring, “A Home Where the Spirit of the Lord Dwells,” Ensign, May 2019, 23.

[5] Neil L. Andersen, “Faith is Not by Chance, but by Choice,” Ensign, November 2015, 65–68.

[6] Boyd K. Packer, “Little Children,” Ensign, November 1986, 16–18.

[7] While the possibility exists that the branches are connected to an unmentioned root of an unmentioned tree of unstated quality, many plants, including olive trees, can propagate by cuttings alone. Phrases such as “plant . . . this branch of the tree” (v. 21) support the interpretation that these branches were propagated in this way. This process requires the branch to generate its own root over time. This interpretation finds support in Stephen D. Ricks and John W. Welch, eds., The Allegory of the Olive Tree: The Olive, the Bible, and Jacob 5 (Deseret Book and FARMS, 1994), 98.

[8] Russell M. Nelson, “Let God Prevail,” Ensign, November 2020, 92–95.

[9] “Family Councils,” Topics and Questions, www.churchofjesuschrist.org.

[10] Harold B. Lee, “Loyalty,” in Charge to Religious Educators, 2nd ed. (The Church of Jesus Christ of Latter-day Saints, 1982), 64.

[11] Russell M. Nelson, “Peacemakers Needed,” Liahona, May 2023, 100.

[12] D. Todd Christofferson, “The Doctrine of Belonging,” Liahona, November 2022, 53–56; Quentin L. Cook, “Hearts Knit in Righteousness and Unity,” Ensign, November 2020, 18–21; and Neil L. Andersen, “Cherishing Life,” Liahona, May 2025.

[13] Z. Naveh, “The Ecology of Fire in Israel,” Proceedings of the 13th Annual Tall Timbers Fire Ecology Conference, Tallahassee, FL, March 22–23, 1973, 138.

[14] See the experiences of Lehi, who obviously had riches but was invited to leave them; Peter, who was wealthy enough to be involved in a fishing business with several boats and nets but was called to leave them; Moses, who was in a fairly advantageous social and political situation as a prince in Egypt but was called to leave it; and many, many others.

[15] Russell M. Nelson, “Choices for Eternity,” worldwide devotional for young adults, May 2022, www.churchofjesuschrist.org.

[16] Becky Craven, “Careful Versus Casual,” Ensign, May 2019, 9–11.