2 Nephi 2-5

In the last post, I explained that Jacob and his descendants would be the “priestly caste” for the Nephites.  I pointed out that this continued until Alma₁ was given records, brass plates, and other sacred relics.  Alma₁ was a descendant of Nephi, so Nephi’s descendants now took over the “priestly” responsibilities for the Nephites.

There is another possibility I should have discussed.  There’s the possibility that all the record keepers were descendants of Nephi.  The reason Jacob received the plates is that either Nephi had no sons or that his sons had followed uncles Laman and Lemuel.  We can assume that, at the least, some of Nephi’s children were daughters. 

We know Jacob had a wife and children (see Enos).  Whom did Jacob marry?  We can infer that Jacob was around 10 years old when he arrived in the Promised Land (around 589 B.C.).  The family separated sometime during the first 30 years in the Promised Land (around 559 B.C.).  During this time, Jacob would have married.  Nephi’s daughter(s) would have been around his age.  Chances are good that Jacob would have married a cousin, a daughter of Nephi. 

In this way, any children Jacob had would have descended, in part, from Nephi.  There are very few references to Jacob in Mormon’s abridgement of the record.  Being a descendant of Nephi would have had more meaning than being descended from Jacob.  While Alma₁, Mormon, and others are identified as descendants of Nephi, it is also possible they are descendants of Jacob as well.[1] 

Let’s move on to Lehi’s words to Jacob.

Lehi continues teaching Jacob about Christ and His mission.

Lehi tells Jacob we have been given a law.  We are also instructed sufficiently to know the difference between good and evil.  Mormon would write to Moroni, explaining, “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” (Moroni 7:16). 

Our problem is that we cannot be justified through the law.  Through the law, we are cut off and perish.  What is mean by justification?  A definition:

To be pardoned from punishment for sin and declared guiltless. A person is justified by the Savior’s grace through faith in him. This faith is shown by repentance and obedience to the laws and ordinances of the gospel. Jesus Christ’s atonement enables mankind to repent and be justified or pardoned from punishment they otherwise would receive.[2]

You can get a lengthy response by clicking here.  You can also listen to a podcast (lasts about a half-hour) discussing justification - Justification and Sanctification.

There are many scriptures explaining justification.

Therefore by the deeds of the law there shall no flesh be justified in his sight: for by [GR through] the law is the knowledge of sin.

But now the righteousness of God without [GR apart from, without intervention of] the law is manifested, being witnessed by the law and the prophets;

Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:

For all have sinned, and come short of the glory of God;

[JST Rom. 3:24 Therefore being justified only by his grace] through the redemption that is in Christ Jesus:

Romans 3:20 - 24

Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified [GR vindicated, approved, guiltless]

Galatians 2:16

For we labor diligently to write, to persuade our children, and also our brethren, to believe in Christ, and to be reconciled to God; for we know that it is by grace that we are saved, after all we can do.

2 Nephi 25:23

And now ye have said that salvation cometh by the law of Moses.  I say unto you that it is expedient that ye should keep the law of Moses as yet; but I say unto you, that the time shall come when it shall no more be expedient to keep the law of Moses.

And moreover, I say unto you, that salvation doth not come by the law alone; and were it not for the atonement, which God himself shall make for the sins and iniquities of his people, that they must unavoidably perish, notwithstanding the law of Moses.

Mosiah 13:27 - 28

Dennis Largey writes:

While Paul stated that "Christ is the end of the law for righteousness to everyone that believeth" (Romans 10:4; italics added), Lehi explained that "by the law no flesh is justified." But the sacrifice of Christ answered the "ends of the law" efficacious only for "those who have a broken heart and a contrite spirit; and unto none else can the ends of the law be answered" (2 Nephi 2:5, 7; italics added [in original] ).[3]

If we are not justified by the law, how are we justified? Through the atonement of Christ. 

And he also spake concerning the prophets, how great a number had testified of these things, concerning this Messiah, of whom he had spoken, or this Redeemer of the world.

Wherefore, all mankind were in a lost and in a fallen state, and ever would be save they should rely on this Redeemer.

1 Nephi 10:5 - 6

And now, there was no means to reclaim men from this fallen state, which man had brought upon himself because of his own disobedience;

Therefore, according to justice, the plan of redemption could not be brought about, only on conditions of repentance of men in this probationary state, yea, this preparatory state; for except it were for these conditions, mercy could not take effect except it should destroy the work of justice.  Now the work of justice could not be destroyed; if so, God would cease to be God.

And thus we see that all mankind were fallen, and they were in the grasp of justice; yea, the justice of God, which consigned them forever to be cut off from his presence.

And now, the plan of mercy could not be brought about except an atonement should be made; therefore God himself atoneth for the sins of the world, to bring about the plan of mercy, to appease the demands of justice, that God might be a perfect, just God, and a merciful God also.

Now, repentance could not come unto men except there were a punishment, which also was eternal as the life of the soul should be, affixed opposite to the plan of happiness, which was as eternal also as the life of the soul.

Alma 42:12 - 16

Some further observations:

Fallen man is "lost" due to his inability to fully obey the commandments of God … If men could keep the law, whether temporal or spiritual, they would be justified by it. But because man in his natural state cannot keep the commandments, Lehi is correct in stating categorically that "by the law no flesh is justified," whether that law be temporal or spiritual (a possible allusion to the Mosaic law and the Law of the Gospel respectively). The effects of this carnal state which all men inherit are not pleasant. "Remember, to be carnally-minded is death, and to be spiritually-minded is life eternal" (2 Nephi 9:39).[4]

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These writers noted that although not all men have the opportunity to learn and obey the gospel's laws during their mortal life, man is not left totally in the dark, no matter when or where he was born. They taught that while many inhabitants of the earth are unaware of the gospel message and its ordinances, they are still all sufficiently instructed by God to be judged of him (2 Nephi 2:5). For example, the prophet Mormon taught that the light of Christ "is given unto [man] to judge, that [he] may know good from evil; and the way to judge is as plain, that [he] may know with a perfect knowledge. . . . 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 . . . is sent forth by the power and gift of Christ" (Moroni 7:15–16; see also Ether 4:7–11). In this sense, all people are given a chance to abide by the light or knowledge given to them, even if it is less than the full gospel message.[5]

In the October 2011 General Conference, Elder D. Todd Christofferson talked about justification and repentance. 

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[1] I base these observations based on a couple of articles I read in the past.  I’m sorry to say I don’t remember where they were found or when I read them, so I can’t provide sources.

[2] The Guide to the Scriptures, Justification, Justify, accessed June 5, 2013. 

[3] The Book of Mormon, An Interpretive Guide to the New Testament, Dennis Largey, Provo, Utah: Maxwell Institute, accessed June 5, 2013.

[4] Cry Redemption: The Plan of Redemption as Taught in the Book of Mormon, Corbin T. Volluz, Provo, Utah: Maxwell Institute, accessed June 5, 2013.

[5][5] Redeeming the Dead: Tender Mercies, Turning of Hearts, and Restoration of Authority, David L. Paulsen, Kendel J. Christensen, and Martin Pulido. Provo, Utah: Maxwell Institute, accessed June 5, 2013.