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]

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

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[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.

2 Nephi 2:7-9

There is a lot of good "stuff" in the Book of Mormon, and Latter-day Saints are most fortunate to know where it comes from. Having God's gift of the Book of Mormon and knowing of its truthfulness bestows upon every member of the Church a responsibility, for, as Lehi said: "Wherefore, how great the importance to make these things known unto the inhabitants of the earth" (2 Nephi 2:8).[1]

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Lehi continues to explain the atonement to Jacob.  Christ, Lehi says will offer Himself as a sacrifice for sin.  Only those who come to Him with a broken heart and a contrite spirit will be able to take advantage of the sacrifice “and unto none else can the ends of the law be answered” (2 Nephi 2:7).  Paul would tell the Romans, “For Christ is the end of the law for righteousness to every one that believeth” (Romans 10:4).

All the inhabitants of the Earth need to understand the importance of these things.  The only ones who may stand in the presence of God, in the flesh are those who, “through the merits, and mercy, and grace of the Holy Messiah, who layeth down his life according to the flesh, and taketh it again by the power of the Spirit, that he may bring to pass the resurrection of the dead, being the first that should rise” (2 Nephi 2:8).

The word “resurrection” appears, for the first time in the Book of Mormon, in verse 8.

The first appearance of resurrection in the Book of Mormon is in 2 Nephi 2:8, where Lehi tells Jacob that the Messiah will "bring to pass the resurrection of the dead, being the first that should rise." It is interesting that Lehi is the first person in the Book of Mormon recorded as using the word resurrection, given that he is closest to the time and culture of the Old Testament, in which the word resurrection never appears.⁸ Elder Jeffrey R. Holland has noted that the Book of Mormon "links the religious worlds of Malachi and Matthew not only by bridging the intervening years between them . . . but, more important, by bringing Old and New Testament texts together in the continuity of doctrine taught." ⁹ Lehi's use of resurrection is one example of such a linkage.[2]

There are many references to the fact that, only through Christ, can we be saved in the Kingdom of Heaven.

And now, behold, my beloved brethren, this is the way; and there is none other way nor name given under heaven whereby man can be saved in the kingdom of God.  And now, behold, this is the doctrine of Christ, and the only and true doctrine of the Father, and of the Son, and of the Holy Ghost, which is one God, without end.  Amen.

2 Nephi 31:21

And this is the means whereby salvation cometh.  And there is none other salvation save this which hath been spoken of; neither are there any conditions whereby man can be saved except the conditions which I have told you.

Mosiah 4:8

And he will take upon him death, that he may loose the bands of death which bind his people; and he will take upon him their infirmities, that his bowels may be filled with mercy, according to the flesh, that he may know according to the flesh how to succor his people according to their infirmities.

Alma 7:12

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.

Now, if it had not been for the plan of redemption, which was laid from the foundation of the world, there could have been no resurrection of the dead; but there was a plan of redemption laid, which shall bring to pass the resurrection of the dead, of which has been spoken.

Alma 12:24 - 25

Now Aaron began to open the scriptures unto them concerning the coming of Christ, and also concerning the resurrection of the dead, and that there could be no redemption for mankind save it were through the death and sufferings of Christ, and the atonement of his blood.

Alma 21:9

And now, my son, I have told you this that ye may learn wisdom, that ye may learn of me that there is no other way or means whereby man can be saved, only in and through Christ.  Behold, he is the life and the light of the world.  Behold, he is the word of truth and righteousness.

Alma 38:9

What does it take for us to be saved?  As Lehi said, “salvation is free” (2 Nephi 2:4).  We cannot earn salvation.  We cannot march up to the gates of heaven and demand entrance because of our good works.  It is only through the atonement of Christ that we are saved and no other way.

Latter-day Saints readily acknowledge that though our efforts to be righteous are necessary, they will never be sufficient to save us. Book of Mormon prophets thus explained that above and beyond all we can do, we are saved by the grace of Christ and that our most significant labor is to trust in and rely upon the merits and mercy and grace of the Holy Messiah (see 2 Nephi 10:24; 25:23; 2 Nephi 2:8; 31:19; Moroni 6:4).[3]

Joseph Smith did in fact teach that our own efforts could never do anything to "earn salvation"—which Davies claims is part of the "traditional" sense of grace—but that it is only the name of Christ and his merit that has the power to save. A verse from the second book of Nephi in the Book of Mormon serves to make this point more apparent: "Wherefore, how great the importance to make these things known unto the inhabitants of the earth, that they may know that there is no flesh that can dwell in the presence of God, save it be through the merits, and mercy, and grace of the Holy Messiah" (2 Nephi 2:8). It is this sense of grace that has been perpetuated throughout the church's history and recently reiterated by authors like Millet and Robinson.[4]

Christ will be the first fruit of the resurrection.  He will make intercession for all of us if we believe in Christ and are saved.  “And thus God breaketh the bands of death, having gained the victory over death; giving the Son power to make intercession for the children of men—“(Mosiah 15:8).

Wherefore, my beloved brethren, have miracles ceased because Christ hath ascended into heaven, and hath sat down on the right hand of God, to claim of the Father his rights of mercy which he hath upon the children of men?

For he hath answered the ends of the law, and he claimeth all those who have faith in him; and they who have faith in him will cleave unto every good thing; wherefore he advocateth the cause of the children of men; and he dwelleth eternally in the heavens.

Moroni 7:27 - 28

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[1] The Book of Mormon, An Interpretive Guide to the New Testament, Dennis Largey, Provo, Utah: Maxwell Institute, accessed June 10, 2013.

[2] Who Uses the Word Resurrection in the Book of Mormon and How Is It Used? John Hilton III, and Jana Johnson, Provo, Utah: Maxwell Institute, accessed June 10, 2013.

[3] 7. What do Latter-day Saints believe a person must do to be saved? Robert L. Millet, and Noel B. Reynolds, Provo, Utah: Maxwell Institute, accessed June 10, 2013.

[4] Work, Worship, and Grace, David L. Paulsen, and Cory G. Walker, Provo, Utah: Maxwell Institute, accessed June 10, 2013.

2 Nephi 2:6

Lehi continued explaining to Jacob the role of the Messiah.  He emphasized that redemption comes through him because he is full of grace and truth.  The apostle John would begin his gospel telling us, “the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth … For the law was given by Moses, but grace and truth came by Jesus Christ” (John 1:14, 17)

Nephi would later write:

And now, my brethren, I have spoken plainly that ye cannot err.  And as the Lord God liveth that brought Israel up out of the land of Egypt, and gave unto Moses power that he should heal the nations after they had been bitten by the poisonous serpents, if they would cast their eyes unto the serpent which he did raise up before them, and also gave him power that he should smite the rock and the water should come forth; yea, behold I say unto you, that as these things are true, and as the Lord God liveth, there is none other name given under heaven save it be this Jesus Christ, of which I have spoken, whereby man can be saved.

2 Nephi 25:20

Abinadi would teach King Noah and his priests:

Thus all mankind were lost; and behold, they would have been endlessly lost were it not that God redeemed his people from their lost and fallen state.

But remember that he that persists in his own carnal nature, and goes on in the ways of sin and rebellion against God, remaineth in his fallen state and the devil hath all power over him.  Therefore, he is as though there was no redemption made, being an enemy to God; and also is the devil an enemy to God.

Mosiah 16:4 - 5

Alma₂, contending with Zeezrom, answered his questions, responding:

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.

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.

Now, if it had not been for the plan of redemption, which was laid from the foundation of the world, there could have been no resurrection of the dead; but there was a plan of redemption laid, which shall bring to pass the resurrection of the dead, of which has been spoken.

Alma 12:22 - 25

What is meant by the phrase “grace and truth” ?  Hugh Nibley answers that question for us.

What is the Only Begotten full of? "Mine Only Begotten who is full of grace and truth." These are the qualities of the Only Begotten Son. If you have these, this is everything … There are two great commandments. First, you love him, but you love your neighbor as yourself. Now that's another kind of love. That's charity or grace. "Thou shalt love thy neighbor as thyself." Of course if you keep these, you don't need to worry about the others. If you love the Lord that much and if you love your neighbor that much—thou shalt not kill, thou shalt not steal, thou shalt not lie, thou shalt not commit adultery. You won't do any of those things if you keep the first two commandments, if they are in your heart. The Lord says on these two commandments hang all the laws and the prophets … They are grace and truth. And this is grace, with all thy heart, might, mind and strength. "The glory of God is intelligence, or, in other words, light and truth … light cleaveth unto light," etc.[1]

Grace is charity and equity, and truth is justice. Remember, the Lord is full of grace and truth. When you have those two you have everything.[2] 

In an epistle to Moroni, Mormon would explain, “Wherefore, my beloved brethren, if ye have not charity, ye are nothing, for charity never faileth.  Wherefore, cleave unto charity, which is the greatest of all, for all things must fail—But charity is the pure love of Christ, and it endureth forever; and whoso is found possessed of it at the last day, it shall be well with him” (Moroni 7:46 - 47).

Hugh Nibley continues:

Does one person need repentance more than another? Until we have reached the shore, no one is home safe; a swimmer can drown fifty feet from the shore as easily as a mile from it; and in this life, none have reached the shore, for it is a probation right up until the last. Only one who is like the Son of Man, "full of grace and truth" (2 Nephi 2:6), may be exempt from repentance. While the great storm and earthquake were raging, the people were still given a chance to repent. "Wo unto the inhabitants of the whole earth, except they shall repent" (3 Nephi 9:2). "O ye house of Israel whom I have spared, how oft will I gather you as a hen gathereth her chickens under her wings, if ye will repent. . . . But if not, O house of Israel, the places of your dwellings shall become desolate" (3 Nephi 10:6—7).[3]

It is the word alone that releases us and opens up a common universe of discourse. If we are full of grace and truth, we have the desire to seek truth and the grace to share what we have so that all can rejoice together.[4]

Lehi tells his son, "for he is full of grace and truth" (2 Nephi 2:6). That says everything: to be full of grace is everything good that you can possibly conceive of; it is a combination of love, charity, and joy—charis, gratia, and "cheer." It is everything to be cheerful about and grateful for, and it is boundless love without a shadow of mental reservation, self-interest, or ulterior motive, in short, of anything false or untrue; it is all real, for he is full of grace and truth.[5]

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[1] Lecture 66: Alma 48, Hugh W. Nibley, Provo, Utah: Maxwell Institute, accessed June 8, 2013.

[2] Lecture 86: 3 Nephi 6, Hugh W. Nibley, Provo, Utah: Maxwell Institute, accessed June 8, 2013.

[3] Last Call: An Apocalyptic Warning from the Book of Mormon, Hugh Nibley, Provo, Utah: Maxwell Institute, accessed June 5, 2013.

[4] Return to the Temple, Hugh W. Nibley, Provo, Utah: Maxwell Institute, accessed June 8, 2013.

[5] The Meaning of the Atonement, Hugh Nibley, Provo, Utah: Maxwell Institute, accessed June 8, 2013.

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.

2 Nephi 2:1-4

Chapter 2

Redemption cometh through the Holy Messiah—Freedom of choice (agency) is essential to existence and progression—Adam fell that men might be—Men are free to choose liberty and eternal life. About 588–570 B.C.

Having finished his words to Laman and Lemuel, Lehi turns to his first born in the wilderness, Jacob.  He spent his early life traveling in the wilderness and sailing across an ocean to the Promised Land.  He most certainly suffered in his early life.  Some of this was because of the challenges his family faced in the wilderness; some of this was caused by his two older brothers (”And Jacob and Joseph also, being young, having need of much nourishment, were grieved because of the afflictions of their mother; and also my wife with her tears and prayers, and also my children, did not soften the hearts of my brethren that they would loose me [1 Nephi 18:19]). 

Marilyn Arnold writes:

The text does not make an issue of Jacob's suffering, but it provides enough indicators to offer a window into his character. For instance, Lehi shows his awareness of Jacob's situation and nature when he begins Jacob's patriarchal blessing with these words: "And now, Jacob … Thou art my first-born in the days of my tribulation in the wilderness. And behold, in thy childhood thou hast suffered afflictions and much sorrow, because of the rudeness of thy brethren" (2 Nephi 2:1). Earlier, at sea, when Laman's and Lemuel's brutality toward Nephi heaps agony on the heads of Lehi and Sariah, the record notes that "Jacob and Joseph also, being young, having need of much nourishment, were grieved because of the afflictions of their mother" (1 Nephi 18:19).[1]

Even though Jacob suffered much in his youth, Lehi tells him the Lord “shall consecrate thine afflictions for thy gain” (2 Nephi 2:2).  As we will see, when we read Jacob’s words in future chapters, his youthful experiences will give him a special insight and understanding of his people.

Lehi consecrates Jacob to spend his days “in the service of thy God” (2 Nephi 2:3).  Jacob and his descendants become the “priest” class of the Nephites.  “[Lehi’s division of his family] into kin-based tribes served several functions—religious, military, political, and legal. The Israelite tribe of Levi was given priestly duties (see Numbers 3:6), as was the family of Jacob and his recordkeeping posterity in the Book of Mormon (see 2 Nephi 2:3). “[2]

We will see Jacob serving second only to Nephi as the religious leader of the Nephites.  When Nephi dies, he leaves the records, Liahona, sword of Laban, and the brass plates.  These will be passed on through Jacob’s line until Alma₁ (a descendant of Nephi) received the sacred relics and records from King Mosiah₂.    

Describing his father, Jacob, Enos would write, “Behold, it came to pass that I, Enos, knowing my father that he was a just man—for he taught me in his language, and also in the nurture and admonition of the Lord—and blessed be the name of my God for it—“ (Enos 1:1).  Nephi records that Jacob saw Christ.

And now I, Nephi, write more of the words of Isaiah, for my soul delighteth in his words.  For I will liken his words unto my people, and I will send them forth unto all my children, for he verily saw my Redeemer, even as I have seen him.

And my brother, Jacob, also has seen him as I have seen him; wherefore, I will send their words forth unto my children to prove unto them that my words are true.  Wherefore, by the words of three, God hath said, I will establish my word. Nevertheless, God sendeth more witnesses, and he proveth all his words.

2 Nephi 11:2 - 3

In his youth, Jacob beheld the glories of God.  He knows the plan of salvation and that, through Christ, all men can be saved.  As the religious leader, his beliefs would be challenged.  “And [Sherem] had hope to shake me from the faith, notwithstanding the many revelations and the many things which I had seen concerning these things; for I truly had seen angels, and they had ministered unto me.  And also, I had heard the voice of the Lord speaking unto me in very word, from time to time; wherefore, I could not be shaken” (Jacob 7:5).

Lehi teaches Jacob (and all who read the Book of Mormon) that “salvation is free” (2 Nephi 2:4).  We can’t earn it.  We can’t demand it.  It is a gift given to us freely by God.  “The Book of Mormon clearly states that ‘salvation is free’ (2 Nephi 2:4). It cannot be purchased, bartered for, or, in the strictest sense, earned. Further, salvation or eternal life is ‘the greatest of all the gifts of God’ (D&C 6:13; 14:7); it is only ‘through the merits, and mercy, and grace of the Holy Messiah’ that people may be forgiven, renewed, and transformed spiritually (2 Nephi 2:8; see 31:19; Moroni 6:4; D&C 3:20).”^[3]

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[1] Unlocking the Sacred Text, Marilyn Arnold, Provo, Utah: Maxwell Institute, accessed June 3, 2013.

[2] Seven Tribes: An Aspect of Lehi's Legacy, John L. Sorenson, John A. Tvedtnes, and John W. Welch, Provo, Utah: Maxwell Institute, accessed June 3, 2013.

[3] Reconciling the Irreconcilable: Joseph Smith and the Enigma of Mormonism, Robert L. Millet, Provo, Utah: Maxwell Institute, accessed June 3, 2013.

2 Nephi 1:25-32

Lehi continues talking directly to Laman and Lemuel.  He repeats his fears that they will suffer being cut off from God.  He chastises them for their treatment of Nephi.  Even though they consistently accuse him of trying to exert authority over them, he hasn’t.  Is all he has done is “sought the glory of God” for their “eternal welfare” (2 Nephi 1:25).

We see this when Nephi taught Laman and Lemuel about Lehi’s Tree of Life vision.

And they said: Behold, we cannot understand the words which our father hath spoken concerning the natural branches of the olive-tree, and also concerning the Gentiles.

And I said unto them: Have ye inquired of the Lord?

And they said unto me: We have not; for the Lord maketh no such thing known unto us.

Behold, I said unto them: How is it that ye do not keep the commandments of the Lord?  How is it that ye will perish, because of the hardness of your hearts?

Do ye not remember the things which the Lord hath said?—If ye will not harden your hearts, and ask me in faith, believing that ye shall receive, with diligence in keeping my commandments, surely these things shall be made known unto you.

1 Nephi 15:7 - 11

When Abinadi was preaching to King Noah and his wicked priests, he told them (talking about the Lamanites):

They were a wild, and ferocious, and a blood-thirsty people, believing in the tradition of their fathers, which is this—Believing that they were driven out of the land of Jerusalem because of the iniquities of their fathers, and that they were wronged in the wilderness by their brethren, and they were also wronged while crossing the sea;

And again, that they were wronged while in the land of their first inheritance, after they had crossed the sea, and all this because that Nephi was more faithful in keeping the commandments of the Lord—therefore he was favored of the Lord, for the Lord heard his prayers and answered them, and he took the lead of their journey in the wilderness.

And his brethren were wroth with him because they understood not the dealings of the Lord; they were also wroth with him upon the waters because they hardened their hearts against the Lord.

Mosiah 10:12 - 14

The Lord told Nephi, “And inasmuch as thy brethren shall rebel against thee, they shall be cut off from the presence of the Lord.  And inasmuch as thou shalt keep my commandments, thou shalt be made a ruler and a teacher over thy brethren”  (1 Nephi 2:21 - 22).

He reminded them that when Nephi spoke to them, he had plainly told them the word of God.  Instead of listening to them, they were angry.  They claimed he used sharp and hard words when explaining the words of God.  Solomon explained, “Correction is grievous unto him that forsaketh the way: and he that hateth reproof shall die” (Proverbs 15:10). 

After having taught them the word of God, Laman and Lemuel complained.

AND now it came to pass that after I, Nephi, had made an end of speaking to my brethren, behold they said unto me: Thou hast declared unto us hard things, more than we are able to bear.

And it came to pass that I said unto them that I knew that I had spoken hard things against the wicked, according to the truth; and the righteous have I justified, and testified that they should be lifted up at the last day; wherefore, the guilty taketh the truth to be hard, for it cutteth them to the very center.

1 Nephi 16:1 - 2

In an epistle to Moroni, we see Mormon had to deal with the same problems as Nephi.

And now behold, my son, I fear lest the Lamanites shall destroy this people; for they do not repent, and Satan stirreth them up continually to anger one with another.

Behold, I am laboring with them continually; and when I speak the word of God with sharpness they tremble and anger against me; and when I use no sharpness they harden their hearts against it; wherefore, I fear lest the Spirit of the Lord hath ceased striving with them.

Moroni 9:3 - 4

Leslie Taylor discusses how the word of God can be considered sharp by those who hear it.

Just as the word of God can be comforting to those who accept it, it can be discomforting—"hard," "sharp," or "strict"—to those who reject it. This dichotomy is a prevalent theme in the Book of Mormon … Nephi expresses a similar sentiment after explaining the vision of the tree of life to his brothers …

Nephi's speech contains a reference to the Logos-tomeus metaphor in which the truth of the word of God acts as a "cutter" ("it cutteth them") and causes pain to the guilty … The characterization of the word of God as "sharp" also applies to the dichotomy of how the righteous and the unrighteous receive the word of God…

The word of God also offends the wicked because of its strictness … Jacob, when chastising the Nephites for their iniquities, notes the sorrow that the righteous feel when witnessing iniquity: "And because of the strictness of the word of God, which cometh down against you, many hearts died, pierced with deep wounds" (Jacob 2:35).[1]

Lehi testifies that the power of God is with Nephi.  When he commanded them to obey, he did so through the power of God, not through any desire for personal power. “behold, it was not he, but it was the Spirit of the Lord which was in him, which opened his mouth to utterance that he could not shut it” (2 Nephi 1:27). 

When Nephi was commanded to build a ship, Laman and Lemuel mocked him and refused to help.  When he called them to repentance, they became (that’s right!) angry.

And now it came to pass that when I had spoken these words they were angry with me, and were desirous to throw me into the depths of the sea; and as they came forth to lay their hands upon me I spake unto them, saying: In the name of the Almighty God, I command you that ye touch me not, for I am filled with the power of God, even unto the consuming of my flesh; and whoso shall lay his hands upon me shall wither even as a dried reed; and he shall be as naught before the power of God, for God shall smite him.

1 Nephi 17:48

An important point to remember is that the Lord, on occasions, expects we will be reproved for our sins.  “Reproving betimes with sharpness, when moved upon by the Holy Ghost; and then showing forth afterwards an increase of love toward him whom thou hast reproved, lest he esteem thee to be his enemy” (D&C 121:43).

Closing his remarks, Lehi calls upon Laman, Lemuel, Sam, and the sons of Ishmael to listen to the words of Nephi.  If they do, they will not perish.  But, if they refuse, “if ye will not hearken unto him I take away my first blessing, yea, even my blessing, and it shall rest upon him” (2 Nephi 1:29).

Lehi turns and speaks briefly to Zoram.  Even though he is not family, he has been brought out of Jerusalem to the Promised Land.  He is a true friend to Nephi and will be so forever.  Because of his faithfulness, Lehi left Zoram and his seed with a blessing they will prosper in the land so long as they keep the commandments of God.  Only their iniquity will lead to their destruction.

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[1] The Word of God, Leslie A. Taylor, Provo, Utah: Maxwell Institute, accessed June 1, 2013.