In this passage, Jacob establishes contrasting parallels between things that may be purchased (things with a price) and the things of God (things that are priceless). In God’s scheme of things, someone with no money can buy that which is priceless. Given that situation, Jacob stresses the irony that someone who has material wealth would choose to purchase things of no lasting value. This contrast between the lack of money/possessions-of-great-value // wealth/possessions-of-no-lasting-worth echoes the condemnations of pride in wealth and learning that Jacob has already articulated in 2 Nephi 9:28–30. (See commentary accompanying those verses.)
Jacob’s contrast between material wealth and freely given spiritual gifts suggests an emerging Nephite society so thriving in the new environment that its citizens are not only wealthy (which Jacob does not condemn per se) but also establishing social distinctions (which he does).
Where did this wealth come from? From whom were they able to purchase goods? (See commentary accompanying 2 Nephi 5:15 and Jacob 2.) From whom did they learn the wisdom of men in which they were taking unrighteous pride? Jacob’s revelation of these social problems provides additional evidence of a population enlarged beyond the approximately fifty genetic Nephites (many of them children) by the addition of political Nephites.
This very public call to repentance is a condemnation of actions and trends, not specifically of individuals. It is not a problem created by a person, but one that flows from the social decisions of the community. The community has accepted trade relations and the community has accepted the social segregation that accompanied those trade goods from foreign cities. This is therefore not only a discourse that must be given in front of the community; it is one that must have community support if the reform and repentance is to occur.