2 Nephi 2:22-25

Lehi explains the consequences had Adam and Eve not transgressed in the Garden of Eden.  Had there not been transgression, they would have forever remained in the Garden of Eden in their state of innocence forever.

S. Kent Brown writes:

For Lehi, the opposition facing Adam and Eve was necessary so that they could make the choice that could bring about mankind's mortal existence. In fact, if they had not been enticed to make that choice, which brought about both mortality and the ability to become parents, the earth would never have been peopled. This would have frustrated God's plan: "If Adam had not transgressed he would not have fallen, but he would have remained in the garden of Eden ...They would have had no children ... Adam fell that men might be" (2 Nephi 2:22-23, 25). So from Lehi we have the clearest explanation of why the fall was a necessary part of the plan of salvation.[1]

Remaining in their state of innocence, they would have had no children.  They also would have no joy as they knew no misery; they could do no good as they did not know sin. 

In the years after they had been cast out of the Garden, they would come to understand the necessity for their actions.  ”And Eve, his wife, heard all these things and was glad, saying: Were it not for our transgression we never should have had seed, and never should have known good and evil, and the joy of our redemption, and the eternal life which God giveth unto all the obedient” (Moses 5:11).

Lehi summed up the result of the fall.  “Adam fell that men might be; and men are, that they might have joy” (2 Nephi 2:25). 

Bruce Pritchett and David Paulsen further examine Lehi’s words.

While Lehi believed that through the fall humanity was universally lost (2 Nephi 2:21, 26), his words show that he understood this in the sense that all humans had sinned (universal sinfulness) rather than in the sense that humans were wholly depraved (original sin). He also believed that the fall had its fortunate side: "Adam fell that men might be; and men are, that they might have joy" (2 Nephi 2:25). The particularly fortunate consequences Lehi noted were posterity (2 Nephi 2:23) and freedom forever to choose liberty and life through the great mediator (2 Nephi 2:27).[2]

According to Lehi, there are apparently states of affairs that even God, though in some sense omnipotent, cannot bring about. Man is that he might have joy, but even God cannot bring joy without moral righteousness, moral righteousness without moral freedom, moral freedom without an opposition in all things (see 2 Nephi 2:25-26). With moral freedom as an essential variable in the divine equation for man, two consequences stand out saliently: (1) the inevitability of moral evil and (2) our need for a redeemer.[3]

During my research, I found an interesting reference.  Frequently, our doctrine is criticized as being non-biblical as well as various other things.  An interesting observation I’ve had over the years was that, if people don’t know you’re teaching LDS doctrine, it makes a lot of sense to them.  Here’s an example where this is true.

A relative of the writer once attended a Protestant service, where the minister made a most interesting statement in the course of his sermon. He said: "Adam fell that men might be, and men are that they might have joy" (2 Nephi 2:25). The member approached the minister afterwards and said, "I'm interested in that quote you used." The minister asked, "Are you a Mormon?" "Yes, I am." The minister then took him to his office and took down a copy of the Book of Mormon from his bookshelf. He said, "There is a lot of good stuff in here! I just don't tell them where it comes from."[4]

---

[1] Nephi's Use of Lehi's Record, S. Kent Brown, Provo, Utah: Maxwell Institute, accessed June 26, 2013.

[2] Lehi's Theology of the Fall in Its Preexilic/Exilic Context, Bruce M. Pritchett Jr., Provo, Utah: Maxwell Institute, accessed June 26, 2013.

[3] A New Evangelical Vision of God: Openness and Mormon Thought, David L. Paulsen, and Matthew G. Fisher, Provo, Utah: Maxwell Institute, accessed June 26, 2013.

[4] The Book of Mormon, An Interpretive Guide to the New Testament, Dennis Largey, Provo, Utah: Maxwell Institute, accessed June 26, 2013.

2 Nephi 2:19-21

God had commanded Adam and Eve to eat of all the fruits of the tree except for the forbidden fruit.  Having been tempted by Satan, they partook of the forbidden fruit, violating God’s command.

Because they violated God’s command, Adam and Eve were driven out of the Garden of Eden and force to live in the world in a fallen state.  The Lord told them,”[C]ursed is the ground for thy sake; in sorrow [HEB travail, pain] shalt thou eat of it all the days of thy life; Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field; In the sweat of thy face shalt thou eat bread, till thou return unto the ground” (Genesis 3:17 - 19).

When Alma₂ confronted Zeezrom, he told him, “Wherefore, [the Lord] gave commandments unto men, they having first transgressed the first commandments as to things which were temporal, and becoming as Gods, knowing good from evil, placing themselves in a state to act, or being placed in a state to act according to their wills and pleasures, whether to do evil or to do good—“  (Alma 12:31). 

The fall of Adam resulted in the conditions of mortality. Lehi further stated: "After Adam and Eve had partaken of the forbidden fruit they were driven out of the Garden of Eden, to till the earth" (2 Nephi 2:19). The fall also resulted in the conditions of mortality that predispose a person to sin, that is, to being a fallen, "natural man," since "the natural man is an enemy to God, and has been from the fall of Adam, and will be forever unless he yields to the enticings of the Holy Spirit" (Mosiah 3:19; cf. Mosiah 16:3).  (Emphasis in original)[1]

As long as Adam and Eve remained in the Garden, they could not have children.  It would remain just the two of them.  Lehi tells us that, after the fall, they had children and this became the “family of all the earth” (2 Nephi 2:20).  The Lord told Moses, “And worlds without number have I created; and I also created them for mine own purpose; and by the Son I created them, which is mine Only Begotten. And the first man of all men have I called Adam, which is many” (Moses 1:33 - 34).

Paul, writing to the Corinthians, explained:

And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit [GR causes to become alive].

Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual.

The first man is of the earth, earthy: the second man is the Lord from heaven.

As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly.

1 Corinthians 15:45 - 48

All are descendants of Adam and Eve. Again, Lehi stated: "And they have brought forth children; yea, even the family of all the earth" (2 Nephi 2:20). This is like the traditional Christian teaching concerning monogenism (a doctrine or belief in descent from a single individual or pair), but without the accompanying misconception of inherited sinfulness. (Emphasis in original)[2]

The Lord prolonged the length of our probation on Earth.  The reason is that we need this time to repent and prepare to meet the Lord.  If we did not have this time, we would be lost because of Adam and Eve’s transgression.

Confronting Zeezrom, Alma₂ told him, “And we see that death comes upon mankind, yea, the death which has been spoken of by Amulek, which is the temporal death; nevertheless there was a space granted unto man in which he might repent; therefore this life became a probationary state; a time to prepare to meet God; a time to prepare for that endless state which has been spoken of by us, which is after the resurrection of the dead” (Alma 12:24).

Teaching the poor among the Zoramites, Amulek would explain the purpose of this life.  “For behold, this life is the time for men to prepare to meet God; yea, behold the day of this life is the day for men to perform their labors”  (Alma 34:32).

Referring to his blessing from his father, Jacob would teach the Nephites, “And this is not all—it has been made manifest unto me, for I have heard and seen; and it also has been made manifest unto me by the power of the Holy Ghost; wherefore, I know if there should be no atonement made all mankind must be lost” (Jacob 7:12)

John Tvedtnes clarifies:

The plan of God, therefore, was for Adam and Eve to become mortal or imperfect, in order that they and their offspring might gain experience unavailable to them in their perfect condition. But there was a problem to be overcome. Since the penalty for dis obedience is death, it was necessary to forestall the judgment in order to give mankind the opportunity to repent. In the eternal plan, this meant (1) providing a savior whose death would satisfy the demands of justice, and (2) establishing a probationary period during which Adam's family could be tested and learn obedience to the plan of mercy. [3]

Bruce Pritchett writes:

Lehi saw Adam's fall as a transition from immortality to mortality, from an immortal realm to a mortal one. This topic, in particular, recurs in Old Testament literature. While Lehi believed that through the fall humanity was universally lost (2 Nephi 2:21, 26), his words show that he understood this in the sense that all humans had sinned (universal sinfulness) rather than in the sense that humans were wholly depraved (original sin). He also believed that the fall had its fortunate side: "Adam fell that men might be; and men are, that they might have joy" (2 Nephi 2:25). The particularly fortunate consequences Lehi noted were posterity (2 Nephi 2:23) and freedom forever to choose liberty and life through the great mediator (2 Nephi 2:27).[4]

Hugh Nibley writes about the reason for our probation.

The Doctrine of Probation. According to the Plan of Life and Salvation, fixed and determined before the foundation of the world, the earth was made to be a place of testing, men being free while here to choose the way of light or the way of darkness. The Book of Mormon has a great deal to say about this. Our earth life is the "days of probation" (1 Nephi 15:31—32; 10:21), "and the days of the children of men were prolonged, according to the will of God. . . ; wherefore, their state became a state of probation, and their time was lengthened" (2 Nephi 2:21).[5] 

---

[1] Adam's Fall in the Book of Mormon, Second Temple Judaism, and Early Christianity, Stephen D. Ricks, Provo, Utah: Maxwell Institute, accessed June 24, 2013.

[2] Ibid.

[3] The Influence of Lehi's Admonitions on the Teachings of His Son Jacob, John A. Tvedtnes, Provo, Utah: Maxwell Institute, accessed June 24, 2013.

[4] Lehi's Theology of the Fall in Its Preexilic/Exilic Context, Bruce M. Pritchett Jr., Provo, Utah: Maxwell Institute, accessed June 24, 2013.

[5] Apocrypha and the Book of Mormon, Hugh W. Nibley, Provo, Utah: Maxwell Institute, accessed June 24, 2013.

2 Nephi 2:17-18

As we read the words of Lehi, it’s easy to ask what the source of Lehi’s teachings is.  He tells that he is teaching “according to that which is written” (2 Nephi 2:17). 

Lehi is the first and main Book of Mormon prophet to discuss the fall of Adam. Since he states that he obtained his basic understanding of this event from "the things which [he had] read" on the plates of brass (2 Nephi 2:17; see also 1 Nephi 5:11), one wonders how much of Lehi's theology was based on the preexilic Israelite religion recorded on those plates and how much came as direct revelation to him. Certainly Lehi's explanation is a unique, plain, and precious revelation on the fall, free agency, and the atonement. But the main principles Lehi mentions in the clearest scriptural explanation of the human condition were in fact familiar topics for early Israelite writers.[1]

In the preexistence, there was an angel.  This angel fell “heaven; wherefore, he became a devil, having sought that which was evil before God” (2 Nephi 2:17).  Isaiah wrote about the fallen angel.

How art thou fallen from heaven, O Lucifer, son of the morning [HEB morning star, son of dawn. The ruler of the wicked world (Babylon) is spoken of as Lucifer, the ruler of all wickedness]!  how art thou cut down to the ground, which didst weaken the nations!

For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north [IE dwelling of the gods according to Babylonian belief]:

I will ascend above the heights of the clouds; I will be like the most High.

Yet thou shalt be brought down to hell, to the sides of the pit.

Isaiah 14:12 - 15

In Abraham’s writings, we read about the fall of Lucifer. 

And the Lord said: Whom shall I send?  And one answered like unto the Son of Man: Here am I, send me.  And another answered and said: Here am I, send me.  And the Lord said: I will send the first.

And the second was angry, and kept not his first estate; and, at that day, many followed after him.

Abraham 3:27 - 28

Writing about the devil, Moses tells us:

Wherefore, because that Satan rebelled against me, and sought to destroy the agency of man, which I, the Lord God, had given him, and also, that I should give unto him mine own power; by the power of mine Only Begotten, I caused that he should be cast down;

And he became Satan, yea, even the devil, the father of all lies, to deceive and to blind men, and to lead them captive at his will, even as many as would not hearken unto my voice.

Moses 4:3 - 4

Jacob would refer to Lehi’s teachings when preaching to the Nephites.  “O the wisdom of God, his mercy and grace!  For behold, if the flesh should rise no more our spirits must become subject to that angel who fell from before the presence of the Eternal God, and became the devil, to rise no more” (2 Nephi 9:8).

Having been cast out of heaven  Satan became miserable.  He was not satisfied being miserable alone.  It became his desire to share his misery with all mankind.  (My mother says “Misery doesn’t love company.  It insists upon it.”)

Falling back on Lehi’s teachings, Nephi would write:

For the kingdom of the devil must shake, and they which belong to it must needs be stirred up unto repentance, or the devil will grasp them with his everlasting chains, and they be stirred up to anger, and perish;

For behold, at that day shall he rage in the hearts of the children of men, and stir them up to anger against that which is good.

And others will he pacify, and lull them away into carnal security, that they will say: All is well in Zion; yea, Zion prospereth, all is well—and thus the devil cheateth their souls, and leadeth them away carefully down to hell.

And behold, others he flattereth away, and telleth them there is no hell; and he saith unto them: I am no devil, for there is none—and thus he whispereth in their ears, until he grasps them with his awful chains, from whence there is no deliverance.

Yea, they are grasped with death, and hell; and death, and hell, and the devil, and all that have been seized therewith must stand before the throne of God, and be judged according to their works, from whence they must go into the place prepared for them, even a lake of fire and brimstone, which is endless torment.

2 Nephi 28:19 - 23

During his ministry in the New World, the Savior warned the Nephites, “Behold, verily, verily, I say unto you, ye must watch and pray always lest ye enter into temptation; for Satan desireth to have you, that he may sift you as wheat” (3 Nephi 18:18).

He became the father of lies.  Lehi refers to him as “that old serpent” (2 Nephi 2:18).  Nephi shares a lie of the devil in the last days.  “And there shall also be many which shall say: Eat, drink, and be merry; nevertheless, fear God—he will justify in committing a little sin; yea, lie a little, take the advantage of one because of his words, dig a pit for thy neighbor; there is no harm in this; and do all these things, for tomorrow we die; and if It so be that we are guilty, God will beat us with a few stripes, and at last we shall be saved in the kingdom of God” (2 Nephi 28:8).

Eve was tempted to “[p]artake of the forbidden fruit, and ye shall not die, but ye shall be as God, knowing good and evil” (2 Nephi 2:18).  Eve partook of the fruit and convinced Adam to partake of the fruit.  Abinadi told Noah and his priests, “[the wicked would be cast out because] they are carnal and devilish, and the devil has power over them; yea, even that old serpent that did beguile our first parents, which was the cause of their fall; which was the cause of all mankind becoming carnal, sensual, devilish, knowing evil from good, subjecting themselves to the devil” (Mosiah 16:3).

Stephen Ricks tells us that Satan’s expulsion from heaven was essential for the fall.

A vital precondition for the fall was the expulsion of Satan from the presence of God. According to Lehi, an "angel of God had fallen from heaven; wherefore, he became a devil, having sought that which was evil before God." Because of his expulsion from the presence of God he "had become miserable forever" and "sought also the misery of all mankind." Satan tempted Eve to partake of the forbidden fruit, saying, "Ye shall not die, but ye shall be as God, knowing good and evil" (2 Nephi 2:17—18) (Emphasis in original).[2]

Alma2, expressing his desires to the Lord said, “Yea, and I know that good and evil have come before all men; he that knoweth not good from evil is  blameless; but he that knoweth good and evil, to him it is given according to his desires, whether he desireth good or evil, life or death, joy or remorse of conscience” (Alma 29:5).

Moroni would write, quoting Mormon:

For behold, my brethren, it is given unto you to judge, that ye may know good from evil; and the way to judge is as plain, that ye may know with a perfect knowledge, as the daylight is from the dark night.

For behold, the Spirit of Christ is given to every man, that he may know good from evil; wherefore, I show unto you the way to judge; for every thing which inviteth to do good, and to persuade to believe in Christ, is sent forth by the power and gift of Christ; wherefore ye may know with a perfect knowledge it is of God.

But whatsoever thing persuadeth men to do evil, and believe not in Christ, and deny him, and serve not God, then ye may know with a perfect knowledge it is of the devil; for after this manner doth the devil work, for he persuadeth no man to do good, no, not one; neither do his angels; neither do they who subject themselves unto him.

And now, my brethren, seeing that ye know the light by which ye may judge, which light is the light of Christ, see that ye do not judge wrongfully; for with that same judgment which ye judge ye shall also be judged.

Wherefore, I beseech of you, brethren, that ye should search diligently in the light of Christ that ye may know good from evil; and if ye will lay hold upon every good thing, and condemn it not, ye certainly will be a child of Christ.

Moroni 7:15 - 19

From his words, we know Lehi was aware of the words of Moses.

One sentence from Moses seems to have spawned a whole family of formulaic references in the Book of Mormon: "And he became Satan, yea, even the devil, the father of all lies, to deceive and to blind men, and to lead them captive at his will, even as many as would not hearken unto my voice" (Moses 4:4). This language is echoed precisely by both Lehi and Moroni, who, when mentioning the devil, add the stock qualification: "who is the father of all lies" (cf. 2 Nephi 2:18; Ether 8:25), while Jacob says the same thing in similar terms (2 Nephi 9:9). Incidentally, the descriptive term devil, which is used frequently to refer to Satan in both Moses and the Book of Mormon, does not occur at all in the Old Testament. New Testament occurrences do not reflect this context.[3]

Noel Reynolds explains the importance of choosing between good and evil.

Lehi elaborates extensively on this formula¹², [choosing between good and evil, life and death], by linking it to the transgression of Adam and Eve, which they committed in the hope of gaining a knowledge of good and evil and the difference between them. But, as Lehi goes on to explain, it is the redemption from this transgression accomplished by the Messiah in the fulness of times that makes men free to choose between the two (see 2 Nephi 2:18, 26). And so it is that men "are free to choose liberty and eternal life, . . . or to choose captivity and death"—the one through the mediation of the Messiah and the other through the power of the devil, "for he seeketh that all men might be miserable like unto himself" (2 Nephi 2:27).[4]

---

[1][1] Lehi's Theology of the Fall in Its Preexilic/Exilic Context, Bruce M. Pritchett Jr., Provo, Utah: Maxwell Institute, accessed June 22, 2013.

[2] Adam's Fall in the Book of Mormon, Second Temple Judaism, and Early Christianity, Stephen D. Ricks, Provo, Utah: Maxwell Institute, accessed June 22, 2013.

[3] The Brass Plates Version of Genesis, Noel B. Reynolds, Provo, Utah: Maxwell Institute, accessed June 22, 2013.

[4] Lehi As Moses, Noel B. Reynolds, Provo, Utah: Maxwell Institute, accessed June 22, 2013., 

2 Nephi 2:12-16

Lehi taught that, without opposition, the plan of salvation cold not occur.  He now begins to explain why this is true.

Lehi teaches that, without choices, creation would have meant nothing as there would have been no reason for creation.  A lack of choices would destroy the wisdom, eternal purposes, the power, mercy and justice of God.  Kent Brown comments:

Lehi taught that without choices we are unable to be or feel righteous or unrighteous. Note the dramatic result that Lehi said would follow: "If these things are not there is no God. And if there is no God we are not, neither the earth; for there could have been no creation" (2 Nephi 2:13). According to Lehi, all of existence would cease and make no sense if opposition were removed. This observation led Lehi to say: "Wherefore, this thing must needs destroy the wisdom of God and his eternal purposes, and also the power, and the mercy, and the justice of God" (2 Nephi 2:12). Since Lehi had just previously been dealing with the redemption to come through the Messiah (2 Nephi 2:6-10), we should probably understand this series of passages in terms of the Redeemer's work. That is, if there exists no opposition, there is no reason for a redeemer who can bring about God's mercy and justice.[1]

What this means is if there is no law, there can be no sin; if there is no sin, there is no righteousness.  If there is no righteousness, there is no happiness.  If there is no righteousness and happiness, there is no punishment and misery.  Paul emphasized this point in his epistle to the Romans.  He wrote:  “Because the law worketh wrath: for where no law is, there is no transgression” (Romans 4:15); “For until the law sin was in the world: but sin is not imputed when there is no law” (Romans 5:13).

Lehi’s words would have an impact on Jacob and his teachings.  Echoing Lehi, Jacob would say, “Wherefore, he has given a law; and where there is no law given there is no punishment; and where there is no punishment there is no condemnation; and where there is no condemnation the mercies of the Holy One of Israel have claim upon them, because of the atonement; for they are delivered by the power of him” (2 Nephi 9:25).

The consequences of all this is that if there were no choices, there is no God.  If there is no God, there is no Earth or creation, so we wouldn’t be here.  “[A]ll things must have vanished away” (2 Nephi 2:13).  Nephi would also reiterate his father’s words when he wrote, “For if there be no Christ there be no God; and if there be no God we are not, for there could have been no creation.  But there is a God, and he is Christ, and he cometh in the fulness of his own time” (2 Nephi 11:7).

We know there is a God who created all things in heaven and on Earth, Lehi tells Jacob.  He also tells all his sons “I speak unto you these things for your profit and learning” (2 Nephi 2:14). 

[Joseph Smith] also maintains that God gave mortals freedom to act for themselves and not merely to be acted upon (see 2 Nephi 2:26–27). The world is divided into "both things to act and things to be acted upon" (2 Nephi 2:14). Additionally, God gave mortals agency "to act for" themselves by placing them in an environment of "opposition in all things" so that they might know the sweet by tasting the bitter, know joy by experiencing misery, and know good because they must face evil (see 2 Nephi 2:16, 23). [2]

After God had created Adam and Eve, there had to be opposition.  “And I, the Lord God, commanded the man, saying: Of every tree of the garden thou mayest freely eat, But of the tree of the knowledge of good and evil, thou shalt not eat of it, nevertheless, thou mayest choose for thyself, for it is given unto thee; but, remember that I forbid it, for in the day thou eatest thereof thou shalt surely die” (Moses 3:16 - 17).   God gave Adam and Eve a choice – You may obey My command and not eat the fruit or you can ignore My command and eat the fruit, but there will be consequences for not obeying My command. 

Paul would write to the Romans:

For as many as are led by the Spirit of God, they are the sons of God.

For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father.

The Spirit itself beareth witness with our spirit, that we are the children of God:

And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together.

For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us [GR to us].

For the earnest expectation [GR eager hope] of the creature [GR creation, material universe] waiteth for the manifestation [GR revelation] of the sons of God.

For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope,

Because the creature [GR creation, material universe] itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.

Romans 8:14 - 21

He would write to the Ephesians:

Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power.

Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ;

And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:

To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God,

According to the eternal purpose which he purposed in Christ Jesus our Lord:

In whom we have boldness and access with confidence by the faith of him.

Ephesians 3:7 - 12

King Benjamin taught the people that because “Therefore, they have drunk out of the cup of the wrath of God, which justice could no more deny unto them than it could deny that Adam should fall because of his partaking of the forbidden fruit; therefore, mercy could have claim on them no more forever” (Mosiah 3:26).

Alma₂ would teach:

What does the scripture mean, which saith that God placed cherubim and a flaming sword on the east of the garden of Eden, lest our first parents should enter and partake of the fruit of the tree of life, and live forever?  And thus we see that there was no possible chance that they should live forever.

Now Alma said unto him: This is the thing which I was about to explain.  Now we see that Adam did fall by the partaking of the forbidden fruit, according to the word of God; and thus we see, that by his fall, all mankind became a lost and fallen people.

And now behold, I say unto you that if it had been possible for Adam to have partaken of the fruit of the tree of life at that time, there would have been no death, and the word would have been void, making God a liar, for he said: If thou eat thou shalt surely die.

Alma 12:21 - 23

And thus God bringeth about his great and eternal purposes, which were prepared from the foundation of the world.  And thus cometh about the salvation and the redemption of men, and also their destruction and misery.

Alma 42:26

All of this was, according to Lehi, part of the plan by which "there is an opposition in all things," allowing men to choose between good and evil (2 Nephi 2:11). The first of these choices was made in the garden of Eden, where the "forbidden fruit [was] in opposition to the tree of life; the one being sweet and the other bitter" (2 Nephi 2:15). Jacob reflected these concepts when he declared, "Reconcile yourselves to the will of God, and not to the will of the devil and the flesh" (2 Nephi 10:24).[3]

God gave man the ability to act for himself; but, there was only one way we could act for ourselves and that is if we are “enticed by one or the other” (2 Nephi 2:16).

Jacob would remind the Nephites  to “remember that ye are free to act for yourselves—to choose the way of everlasting death or the way of eternal life” (2 Nephi 10:23).

Alma₂ told Zeezrom God “gave commandments unto men, they having first transgressed the first commandments as to things which were temporal, and becoming as Gods, knowing good from evil, placing themselves in a state to act, or being placed in a state to act according to their wills and pleasures, whether to do evil or to do good—“ (Alma 12:31).  The Lord told Joseph Smith:

And it must needs be that the devil should tempt the children of men, or they could not be agents unto themselves; for if they never should have bitter they could not know the sweet—

Wherefore, it came to pass that the devil tempted Adam, and he partook of the forbidden fruit and transgressed the commandment, wherein he became subject to the will of the devil, because he yielded unto temptation.

D&C 29:39 - 40

Closely related to the teachings about opposition is Lehi's understanding of the role of Adam and Eve in the drama of salvation (see 2 Nephi 2:15-27). Lehi insisted that two ingredients were essential in our first parents' situation—a choice, along with freedom to choose. There had to be "an opposition; even the forbidden fruit in opposition to the tree of life. . . .Wherefore, the Lord God gave unto man that he should act for himself" (2 Nephi 2:15-16).[4]

Lehi set out the conditions that must exist before agency can be exercised. First, there must be opposing choices (2 Nephi 2:15). Second, both choices must be enticing. Said he, "Wherefore, the Lord God gave unto man that he should act for himself. Wherefore, man could not act for himself save it should be that he was enticed by the one or the other" (2 Nephi 2:16). As Elder Harold B. Lee commented, "Father Lehi explained to his son that in order to accomplish that eternal purpose there must be opposition in all things, and that to every individual upon the earth there had to be given the right of free agency and also that there must be in the world the power to entice to do evil and the power to entice to do good.”

The Book of Mormon teaches that on the one hand the Spirit of Christ is the agent that entices men and women to do good (Moroni 7:16–17). On the other hand, it is the "the will of the flesh and the evil which is therein, which giveth the spirit of the devil power to captivate" that entices men and women to do evil (2 Nephi 2:29). Without the Spirit of Christ there would be no opposing enticements and, therefore, no agency. With evil as the only enticement, man would forever become evil with no hope of change.[5]

---

[1] Nephi's Use of Lehi's Record, S. Kent Brown, Provo, Utah: Maxwell Institute, accessed June 18, 2013.

[2] Sin, Suffering, and Soul-Making: Joseph Smith on the Problem of Evil, Blake T. Ostler, and David L. Paulsen, Provo, Utah: Maxwell Institute, accessed June 19, 2013.

[3] The Influence of Lehi's Admonitions on the Teachings of His Son Jacob, John A. Tvedtnes, Provo, Utah: Maxwell Institute, accessed June 19, 2013.

[4] Nephi's Use of Lehi's Record, S. Kent Brown, Provo, Utah: Maxwell Institute, accessed June 18, 2013.

[5] The Divine Justification for the Babylonian Destruction of Jerusalem, Bruce Satterfield, Provo, Utah: Maxwell Institute, accessed June 19, 2013.

2 Nephi 2:11

As Lehi continues Jacob’s blessing, he introduces a very significant concept, that of opposition.

For it must needs be, that there is an opposition in all things.  If not so, my first–born in the wilderness, righteousness could not be brought to pass, neither wickedness, neither holiness nor misery, neither good nor bad.  Wherefore, all things must needs be a compound in one; wherefore, if it should be one body it must needs remain as dead, having no life neither death, nor corruption nor incorruption, happiness nor misery, neither sense nor insensibility.

2 Nephi 2:11

Reviewing Lehi’s words, if there were no opposition…

• there could be no righteousness nor wickedness.
• there would be no holiness nor misery.
• there could be neither good nor bad. 
• the body would remain dead, having no life or death.
• we would not experience corruption nor incorruption.
• there would be no happiness or misery.
• we would not experience sense or insensibility.

Why would Jacob receive this as a part of Lehi’s blessing?  John Tanner and Sidney Sperry give us their insight.

Long afflictions seem to have softened Jacob's spirit, verifying the famous Book of Mormon teaching about the value of "opposition in all things." Significantly, that teaching occurs as part of Jacob's patriarchal blessing (2 Nephi 2:11). We should remember Jacob when we teach the principle that adversity can have sweet uses. The evidence shows that the boy took Lehi's lesson to heart.[1]

In the instructions of Lehi to his son Jacob is found an interesting variation in the Nephite solution of the problem of good and evil. We may call it the doctrine of opposition-in-all-things. In terms of modern philosophy it might be denominated the theory of contrast-effect.[2] 

Without opposition, the plan of salvation would not come to pass.  This is how important opposition is in our lives.  S. Kent Brown wrote:

Another significant teaching, in Lehi's final blessing to his son Jacob, concerned "opposition in all things." Lehi began by indicating that the judgment must lead either to "punishment that is affixed [assigned]" or else to "happiness which is affixed" (2 Nephi 2:10). He then reasoned: "It must needs be, that there is an opposition in all things. If not so . . . righteousness could not be brought to pass, neither wickedness, neither holiness nor misery, neither good nor bad" (2 Nephi 2:11).

Lehi taught that without choices we are unable to be or feel righteous or unrighteous. Note the dramatic result that Lehi said would follow: "If these things are not there is no God. And if there is no God we are not, neither the earth; for there could have been no creation" (2 Nephi 2:13). According to Lehi, all of existence would cease and make no sense if opposition were removed. This observation led Lehi to say: "Wherefore, this thing must needs destroy the wisdom of God and his eternal purposes, and also the power, and the mercy, and the justice of God" (2 Nephi 2:12). Since Lehi had just previously been dealing with the redemption to come through the Messiah (2 Nephi 2:6-10), we should probably understand this series of passages in terms of the Redeemer's work. That is, if there exists no opposition, there is no reason for a redeemer who can bring about God's mercy and justice.[3]

As we read the scriptures, we see this is a common theme taught by the prophets and our Savior. 

I will go and return to my place, till they acknowledge their offence, and seek my face: in their affliction they will seek me early.

Hosea 5:15

Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.

But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;

That ye may be [GR may become] the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.

Matthew 5:43 - 45

Confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God.

Acts 14:22

Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake: for when I am weak, then am I strong.

2 Corinthians 12:10

(The Lord to Alma₁, whose people were taken into bondage by the wicked priest Amulon.)

And I will also ease the burdens which are put upon your shoulders, that even you cannot feel them upon your backs, even while you are in bondage; and this will I do that ye may stand as witnesses for me hereafter, and that ye may know of a surety that I, the Lord God, do visit my people in their afflictions.

Mosiah 24:14

(Alma₂, as he prepares to preach to the Zoramite poor.)

And now when Alma heard this, he turned him about, his face immediately towards him, and he beheld with great joy; for he beheld that their afflictions had truly humbled them, and that they were in a preparation to hear the word.

Alma 32:6

Yea, they did remember how great things the Lord had done for them, that he had delivered them from death, and from bonds, and from prisons, and from all manner of afflictions and he had delivered them out of the hands of their enemies.

Alma 62:50

And it must needs be that the devil should tempt the children of men, or they could not be agents unto themselves; for if they never should have bitter they could not know the sweet—

D&C 29:39

(The Lord to Joseph Smith in the Prison Temple, Liberty Jail.  This has to be one of the most powerful and beautiful set of scriptures we have been given by the Lord.)

If thou art called to pass through tribulation; if thou art in perils among false brethren; if thou art in perils among robbers; if thou art in perils by land or by sea;

If thou art accused with all manner of false accusations; if thine enemies fall upon thee; if they tear thee from the society of thy father and mother and brethren and sisters; and if with a drawn sword thine enemies tear thee from the bosom of thy wife, and of thine offspring, and thine elder son, although but six years of age, shall cling to thy garments, and shall say, My father, my father, why can't you stay with us?  O, my father, what are the men going to do with you?  and if then he shall be thrust from thee by the sword, and thou be dragged to prison, and thine enemies prowl around thee like wolves for the blood of the lamb;

And if thou shouldst be cast into the pit, or into the hands of murderers, and the sentence of death passed upon thee; if thou be cast into the deep; if the billowing surge conspire against thee; if fierce winds become thine enemy; if the heavens gather blackness, and all the elements combine to hedge up the way; and above all, if the very jaws of hell shall gape open the mouth wide after thee, know thou, my son, that all these things shall give thee experience, and shall be for thy good.

The Son of Man hath descended below them all.  Art thou greater than he?

D&C 122:5 - 8

Three other LDS scholars share their thoughts about the importance of the concept of opposition.

And so it is that men "are free to choose liberty and eternal life, . . . or to choose captivity and death"—the one through the mediation of the Messiah and the other through the power of the devil, "for he seeketh that all men might be miserable like unto himself" (2 Nephi 2:27). This seems to be the principal implication of Lehi's version of the Heraclitean principle that "it must needs be, that there is an opposition in all things" (2 Nephi 2:11).[4]

Brigham [Young] understood perfectly the necessity of opposition in life. He referred to 2 Nephi 2:11 and 15 ("it must needs be that there is an opposition in all things") to teach this eternal truth: "Neither you nor I would ever be prepared to be crowned in the celestial kingdom of our Father and our God, without devils in this world. Do you know that the Saints never could be prepared to receive the glory that is in reserve for them, without devils to help them to get it? . . . Some of you may think that this is a curious principle, but it is true. Refer to the Book of Mormon, and you will find that Nephi and others taught that we actually need evil, in order to make this a state of probation. We must know the evil in order to know the good. There must needs be an opposition in all things. . . . This is a true principle."[57]  [5]

Why don't we just get rid of Satan? Augustine lamented as an awful tragedy that God had not made us incapable of sinning—o miseria necessitas, non posse non peccandi. But as Irenaeus pointed out much earlier, without some kind of a test we could not prove ourselves good or bad, never being obliged to choose between the two.⁸¹ If a probation on earth is to have meaning, then there "must needs be that there is an opposition in all things" (2 Nephi 2:11, 15). So, says Lehi, we must take a turn at resisting various enticements (2 Nephi 2:16, 21). Lehi knew the old literature: "That an angel . . . had fallen from heaven; wherefore, he became a devil, having sought that which was evil before God" and then proceeded to administer temptation, deception, and misery to the human race (2 Nephi 2:17-18).[6]

---

------------------------------------------------------------------------------------

President Howard W. Hunter illustrates opposition by using a story about a Samoan boat race.

------------------------------------------------------------------------------------

---

[1] Jacob and His Descendants as Authors, John S. Tanner, Provo, Utah: Maxwell Institute, accessed June 12, 2013.

[2] Some Universals in the Book of Mormon, Sidney B. Sperry, Provo, Utah: Maxwell Institute, accessed June 12, 2013.

[3] Nephi's Use of Lehi's Record, S. Kent Brown, Provo, Utah: Maxwell Institute, accessed June 12, 2013.

[4] Lehi As Moses, Noel B. Reynolds, Provo, Utah: Maxwell Institute, accessed June 12, 2013.

[5] Brigham Young and the Book of Mormon, W. Jeffrey Marsh, Provo, Utah: Maxwell Institute, accessed June 12, 2013.

[6] The Meaning of the Atonement, Hugh Nibley, Provo, Utah: Maxwell Institute, accessed June 12, 2013.

2 Nephi 2:10

Continuing to teach Jacob about Christ’s atonement, he tells him that the time will come that all will stand before God and be judged by him “according to the truth and holiness which is in him” (2 Nephi 2:10).  We will receive punishment affixed to disobedience to God’s law and happiness affixed to obeying God’s law. 

The Book of Mormon is full of references to the importance of the atonement and the consequences of sin.  Jacob, falling back on the teachings of his father, would preach to the Nephites:

Wherefore, it must needs be an infinite atonement—save it should be an infinite atonement this corruption could not put on incorruption.  Wherefore, the first judgment which came upon man must needs have remained to an endless duration.  And if so, this flesh must have laid down to rot and to crumble to its mother earth, to rise no more.

And he cometh into the world that he may save all men if they will hearken unto his voice; for behold, he suffereth the pains of all men, yea, the pains of every living creature, both men, women, and children, who belong to the family of Adam.

And he suffereth this that the resurrection might pass upon all men, that all might stand before him at the great and judgment day.

For the atonement satisfieth the demands of his justice upon all those who have not the law given to them, that they are delivered from that awful monster, death and hell, and the devil, and the lake of fire and brimstone, which is endless torment; and they are restored to that God who gave them breath, which is the Holy One of Israel.

2 Nephi 9:7, 21-22, 26

Aaron taught King Lamoni’s father, “since man had fallen he could not merit anything of himself; but the sufferings and death of Christ atone for their sins, through faith and repentance, and so forth; and that he breaketh the bands of death, that the grave shall have no victory, and that the sting of death should be swallowed up in the hopes of glory; and Aaron did expound all these things unto the king” (Alma 22:14).

Alma₂ taught the Zoramites,

O my brethren, if ye could be healed by merely casting about your eyes that ye might be healed, would ye not behold quickly, or would ye rather harden your hearts in unbelief, and be slothful, that ye would not cast about your eyes, that ye might perish?

If so, wo shall come upon you; but if not so, then cast about your eyes and begin to believe in the Son of God, that he will come to redeem his people, and that he shall suffer and die to atone for their sins; and that he shall rise again from the dead, which shall bring to pass the resurrection, that all men shall stand before him, to be judged at the last and judgment day, according to their works.

(Alma 33:21-22)

Amulek explains the atonement to the Zoramites:

And now, behold, I will testify unto you of myself that these things are true.  Behold, I say unto you, that I do know that Christ shall come among the children of men, to take upon him the transgressions of his people, and that he shall atone for the sins of the world; for the Lord God hath spoken it.

For it is expedient that an atonement should be made; for according to the great plan of the Eternal God there must be an atonement made, or else all mankind must unavoidably perish; yea, all are hardened; yea, all are fallen and are lost, and must perish except it be through the atonement which it is expedient should be made.

For it is expedient that there should be a great and last sacrifice; yea, not a sacrifice of man, neither of beast, neither of any manner of fowl; for it shall not be a human sacrifice; but it must be an infinite and eternal sacrifice.

Now there is not any man that can sacrifice his own blood which will atone for the sins of another.  Now, if a man murdereth, behold will our law, which is just, take the life of his brother?  I say unto you, Nay.

But the law requireth the life of him who hath murdered; therefore there can be nothing which is short of an infinite atonement which will suffice for the sins of the world.

Therefore, it is expedient that there should be a great and last sacrifice, and then shall there be, or it is expedient there should be, a stop to the shedding of blood; then shall the law of Moses be fulfilled; yea, it shall be all fulfilled, every jot and tittle, and none shall have passed away.

And behold, this is the whole meaning of the law, every whit pointing to that great and last sacrifice; and that great and last sacrifice will be the Son of God, yea, infinite and eternal.

And thus he shall bring salvation to all those who shall believe on his name; this being the intent of this last sacrifice, to bring about the bowels of mercy, which overpowereth justice, and bringeth about means unto men that they may have faith unto repentance.

And thus mercy can satisfy the demands of justice, and encircles them in the arms of safety, while he that exercises no faith unto repentance is exposed to the whole law of the demands of justice; therefore only unto him that has faith unto repentance is brought about the great and eternal plan of redemption.

Alma 34:8 – 16

Elder Jeffrey R. Holland testifies of the Savior and what it means to be Christian.