2 Nephi 9:19-26

Jacob glorifies the mercy of God.  Through his plan of salvation, “he delivereth his saints from that awful monster the devil, and death, and hell” (2 Nephi 9:19).  The use of terms like serpent and monster is often used in the Book of Mormon.

[T]he Book of Mormon uses reptilian imagery in several ways, some of which fit closely with Mesoamerican traditions. Satan is described as "that old serpent" (2 Nephi 2:18; Mosiah 16:3). This image is broadened in other places to include "that awful monster the devil, and death, and hell" (2 Nephi 9:19; see 9:10 and 24:9), associating the reptilian monster not only with the devil but with death and the abode of some of the dead.[1]

“O how great the holiness of our God!  For he knoweth all things, and there is not anything save he knows it” (2 Nephi 9:20).  When Alma₁’s people were in bondage, King Noah’s former wicked priest, Amulon, “commanded them that they should stop their cries; and he put guards over them to watch them, that whosoever should be found calling upon God should be put to death” (Mosiah 24:11).

Even though they were not allowed to cry unto the Lord, they continued to pour out their hearts to Him, “and he did not the thoughts of their heart” (Mosiah 24:12).

Solomon wrote, “For the ways of man are before the eyes of the LORD, and he pondereth all his goings” (Proverbs 5:21).

The Savior will come into the world to save all men who will listen to His voice.  His sufferings are for all who belong to “the family of Adam” (2 Nephi 9:21).  He will die and be resurrected so “all might stand before him at the great and judgment day” (2 Nephi 9:22).

All are commanded to repent and be baptized, to have faith in Christ.  If they don’t, “they cannot be saved in the kingdom of God” (2 Nephi 9:23).  “So the commandment is to "all men that they must repent" (2 Nephi 9:23; cf. 9:24). And the willingness to repent is the essential condition of God's covenant with men.”[2]

What if someone refuses to accept Christ and refuses to be baptized in His name “must be damned, for the Lord God, the Holy One of Israel, has spoken it” (2 Nephi 9:24). 

The Lord would reveal to Alma₁, “For behold, this is my church; whosoever is baptized shall be baptized unto repentance.  And whomsoever ye receive shall believe in my name; and him will I freely forgive” (Mosiah 26:22).

In the great vision of the hereafter, the Lord revealed to Joseph Smith:

And again we bear record—for we saw and heard, and this is the testimony of the gospel of Christ concerning them who shall come forth in the resurrection of the just—

They are they who received the testimony of Jesus, and believed on his name and were baptized after the manner of his burial, being buried in the water in his name, and this according to the commandment which he has given—

That by keeping the commandments they might be washed and cleansed from all their sins, and receive the Holy Spirit by the laying on of the hands of him who is ordained and sealed unto this power;

D&C 76:50-52

“One of the primary objectives of the ancient authors of the Book of Mormon was to show God's desire to save all his children.⁵¹ The authors were univocal on Christ's central role in that process (see, for example, 1 Nephi 13:40; 2 Nephi 9:23).”[3]

What about those who have not received the law?  Jacob reminds us a law has been given.  Channeling his father, Lehi (see 2 Nephi 2:13), he reminds us if there is no law, there is no punishment; where there is no punishment, there is no condemnation; 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). 

Paul would tell the Romans, “Because the law worketh wrath: for where no law is, there is no transgression” (Romans 4:15). 

The atonement will satisfy the demands of justice for all who have not received the law.  “[T]hey 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 9:26).

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[1] Insights: An Ancient Window, Insights Volume - 18, Issue - 2, Provo, Utah: Maxwell Institute, accessed September 4, 2013.

[2] The True Points of My Doctrine, Noel B. Reynolds, Provo, Utah: Maxwell Institute, accessed September 5, 2013.

[3] 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 September 5, 2013.

2 Nephi 9:17-18

In this section of his sermon, the words of Jacob border on the poetic.

17 O the greatness

     and the justice

          of our God!

     For he executeth

          all his words,

     and they have gone forth

         out of his mouth,

         and his law

              must be fulfilled.

God is just, Jacob teaches us.  The Savior said, “I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me” (John 5:30).  In his epistle to the Romans, Paul wrote, “For there is no respect [GR partiality] of persons with God” (Romans 2:11). 

King Benjamin addressed the justice of God in his great sermon.

Therefore if that man repenteth not, and remaineth and dieth an enemy to God, the demands of divine justice do awaken his immortal soul to a lively sense of his own guilt, which doth cause him to shrink from the presence of the Lord, and doth fill his breast with guilt, and pain, and anguish, which is like an unquenchable fire, whose flame ascendeth up forever and ever.

Mosiah 2:38

He fulfills all the words He gave us.  Speaking to Ezekiel, the Lord said, “I the LORD have spoken it: it shall come to pass, and I will do it; I will not go back, neither will I spare, neither will I repent; according to thy ways, and according to thy doings, shall they judge thee, saith the Lord GOD” (Ezekiel 24:14).

18  But, behold, the righteous,

     the saints of

          the Holy One of Israel,

     they who have believed

          in the Holy One of Israel,

     they who have endured

          the crosses of the world,

              and despised the shame of it,

     they shall inherit

          the kingdom of God,

     which was prepared for them

          from the foundation

               of the world,

     and their joy

          shall be full

               forever.

In this world, we will face challenges and trials.  We will be called to “[endure] the crosses of the world” (2 Nephi 9:18).  For doing this, we will despised by the world; we will be despised by those who refuse to bear the crosses of the world.  “This is a place of crosses and shame. Have no illusions. The world is a shameful place; it is to be despised.”[1]  “And whosoever doth not bear his cross, and come after me, cannot be my disciple. [JST Luke 14:28 Wherefore, settle this in your hearts, that ye will do the things which I shall teach, and command you.]” (Luke 14:27).

Those that do endure will inherit the  kingdom of God, “and their joy shall be full” (2 Nephi 9:18).

Those who are not deceived “For they that are wise and have received the truth, and have taken the Holy Spirit for their guide, and have not been deceived—verily I say unto you, they shall not be hewn down and cast into the fire, but shall abide the day. And the earth shall be given unto them for an inheritance; and they shall multiply and wax strong, and their children shall grow up without sin unto salvation” (D&C 45:57-58). 

The Lord revealed the oath and covenant of the priesthood to Joseph Smith.  In part, He said:

For whoso is faithful unto the obtaining these two priesthoods of which I have spoken, and the magnifying their calling, are sanctified by the Spirit unto the renewing of their bodies.

They become the sons of Moses and of Aaron and the seed of Abraham, and the church and kingdom, and the elect of God.

And also all they who receive this priesthood receive me, saith the Lord;

For he that receiveth my servants receiveth me;

And he that receiveth me receiveth my Father;

And he that receiveth my Father receiveth my Father's kingdom; therefore all that my Father hath shall be given unto him.

D&C 84:33-38

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[1] Lecture 23: 2 Nephi 32-33; Jacob 1-2, Hugh W. Nibley, Provo, Utah: Maxwell Institute, accessed September 2, 2013.

2 Nephi 9:14-16

Jacob talks about the judgment day.

When we stand before God at the judgment day, there will be those who will have a perfect knowledge of our sins and wickedness.  The righteous, on the other hand, will have a perfect knowledge of the righteousness.  The wicked will stand before God in their nakedness while the righteous will be clothed in the robe of righteousness.

David Belnap discusses the use of clothing in the scriptures.

Eternal life is also described in terms of clothing and investiture … [I]n the Book of Mormon, Jacob describes judgment in which the righteous "shall have a perfect knowledge of their enjoyment, and their righteousness, being clothed with purity, yea, even with the robe of righteousness" (2 Nephi 9:14). Like the verse that precedes it, exaltation is exemplified not only in the clothing worn but also in the investiture. Moreover, Jacob associates the investiture with the acquisition of knowledge as well. In other words, being clothed in the robe of righteousness, the righteous now possess a perfect knowledge of their enjoyment. The clothing acts as communication, providing one the means of knowing "enjoyment."[1]

In this teaching, he was referring back to Isaiah.  “For our transgressions are multiplied before thee, and our sins testify against us: for our transgressions are with us; and as for our iniquities, we know them” (Isaiah 59:12).

King Benjamin, speaking of the judgment, told his people:

And thus saith the Lord: [My words] shall stand as a bright testimony against this people, at the judgment day; whereof they shall be judged, every man according to his works, whether they be good, or whether they be evil.

And if they be evil they are consigned to an awful view of their own guilt and abominations, which doth cause them to shrink from the presence of the Lord into a state of misery and endless torment, from whence they can no more return; therefore they have drunk damnation to their own souls.

Mosiah 3:24-25

Alma₂ taught the people of Zarahemla:

I say unto you, can you imagine to yourselves that ye hear the voice of the Lord, saying unto you, in that day: Come unto me ye blessed, for behold, your works have been the works of righteousness upon the face of the earth?

Or do ye imagine to yourselves that ye can lie unto the Lord in that day, and say—Lord, our works have been righteous works upon the face of the earth—and that he will save you?

Or otherwise, can ye imagine yourselves brought before the tribunal of God with your souls filled with guilt and remorse, having a remembrance of all your guilt, yea, a perfect remembrance of all your wickedness, yea, a remembrance that ye have set at defiance the commandments of God?

Alma 5:16-18

Amulek, confronting Zeezrom and his false teachings told him:

The spirit and the body shall be reunited again in its perfect form; both limb and joint shall be restored to its proper frame, even as we now are at this time; and we shall be brought to stand before God, knowing even as we know now, and have a bright recollection of all our guilt.

Alma 11:43

Jacob affirms this is the word of the Lord.  “[I]t is his eternal word, which cannot pass away” (2 Nephi 9:16).  When we stand before God, those that were righteous will stand before him in righteousness.  The wicked will stand before him in their filthiness.  Jacob assures us the word of the Lord will be fulfilled. 

In the Preface to the Doctrine and Covenants, the Lord said:

Search these commandments, for they are true and faithful, and the prophecies and promises which are in them shall all be fulfilled.

What I the Lord have spoken, I have spoken, and I excuse not myself; and though the heavens and the earth pass away, my word shall not pass away, but shall all be fulfilled, whether by mine own voice or by the voice of my servants, it is the same.

For behold, and lo, the Lord is God, and the Spirit beareth record, and the record is true, and the truth abideth forever and ever.  Amen.

Section 1:37-39

The Lord would later reaffirm His words.  “And though the heaven and the earth pass away, these words shall not pass away, but shall be fulfilled” (D&C 56:11).

What will happen to the wicked and why will that happen?  It was revealed to Nephi is his great vision.

Wherefore, if they should die in their wickedness they must be cast off also, as to the things which are spiritual, which are pertaining to righteousness; wherefore, they must be brought to stand before God, to be judged of their works; and if their works have been filthiness they must needs be filthy; and if they be filthy it must needs be that they cannot dwell in the kingdom of God; if so, the kingdom of God must be filthy also.

But behold, I say unto you, the kingdom of God is not filthy, and there cannot any unclean thing enter into the kingdom of God; wherefore there must needs be a place of filthiness prepared for that which is filthy.

And there is a place prepared, yea, even that awful hell of which I have spoken, and the devil is the preparator of it; wherefore the final state of the souls of men is to dwell in the kingdom of God, or to be cast out because of that justice of which I have spoken.

1 Nephi 15:33-35

Preaching to the people of Gideon, Alma ₂ taught, “And he doth not dwell in unholy temples; neither can filthiness or anything which is unclean be received into the kingdom of God; therefore I say unto you the time shall come, yea, and it shall be at the last day, that he who is filthy shall remain in his filthiness” (Alma 7:21)

Finishing his father’s book, Moroni₂ wrote: “And then cometh the judgment of the Holy One upon them; and then cometh the time that he that is filthy shall be filthy still; and he that is righteous shall be righteous still; he that is happy shall be happy still; and he that is unhappy shall be unhappy still” (Mormon 9:14).

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[1] Clothed with Salvation: The Garden, the Veil, Tabitha, and Christ, Daniel Belnap, Provo, Utah: Maxwell Institute, accessed September 1, 2013.

2 Nephi 9:10-13

Jacob continues to teach about the plan of salvation.

Jacob praises the goodness of God.  Through the plan of salvation, the day will come that we will be delivered from the death.  We will “escape from the grasp of this awful monster; yea, that monster, death and hell, which I call the death of the body and also the death of the spirit” (2 Nephi 9:10).

Jacob is teaching about the spiritual death.  The spiritual death “is hell” (2 Nephi 9:12).  Death and hell will be forced to the deliver “its captive spirits, and the grave must deliver up its captive bodies” (2 Nephi 9:12).  Our body and spirit will be reunited through the power of the resurrection, which was made possible through Christ’s resurrection.

In his vision, President Joseph F. Smith saw spirits:

… assembled awaiting the advent of the Son of God into the spirit world, to declare their redemption from the bands of death.

Their sleeping dust was to be restored unto its perfect frame, bone to his bone, and the sinews and the flesh upon them, the spirit and the body to be united never again to be divided, that they might receive a fulness of joy.

While this vast multitude waited and conversed, rejoicing in the hour of their deliverance from the chains of death, the Son of God appeared, declaring liberty to the captives who had been faithful;

D&C 138:16-18

Hugh Nibley writes:

So now we have them both, body and spirit, brought together, another at-one-ment, "restored one to the other" (2 Nephi 9:12).  And how, pray, is this all done? Not by a syllogism or an argument or an allegory or even a ceremony; "it is by the power of the resurrection of the Holy One of Israel" (2 Nephi 9:12). Another outburst from Jacob: "O how great [is] the plan of our God!" (2 Nephi 9:13).[1]

“[T]he paradise of God must deliver up the spirits of the righteous, and the grave deliver up the body of the righteous; and the spirit and the body is restored to itself again, and all men become incorruptible, and immortal, and they are living souls, having a perfect knowledge like unto us in the flesh, save it be that our knowledge shall be perfect” (2 Nephi 9:13). 

When Amulek confronted Zeezrom, he told him that our body and spirit will be brought together and will be “in its perfect form.”  When we stand before God, we will be able to recall all of our guilt.  (Alma 11:43).

Alma₂ taught his son, Corianton, that our soul we be restored to our body.  “[E]very and every limb and joint shall be restored to its body; yea, even a hair of the head shall not be lost; but all things shall be restored to their proper and perfect frame” (Alma 40:23).

He continued, explaining to Corianton:

And it is requisite with the justice of God that men should be judged according to their works; and if their works were good in this life, and the desires of their hearts were good, that they should also, at the last day, be restored unto that which is good.

And if their works are evil they shall be restored unto them for evil.  Therefore, all things shall be restored to their proper order, every thing to its natural frame—mortality raised to immortality, corruption to incorruption—raised to endless happiness to inherit the kingdom of God, or to endless misery to inherit the kingdom of the devil, the one on one hand, the other on the other—

The one raised to happiness according to his desires of happiness, or good according to his desires of good; and the other to evil according to his desires of evil; for as he has desired to do evil all the day long even so shall he have his reward of evil when the night cometh.

Alma 41:3-5

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[1] The Meaning of the Atonement, Hugh Nibley, Provo, Utah: Maxwell Institute, accessed August 30, 2013.

2 Nephi 9:8-9

After having taught about Christ, Jacob proclaims:

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

The Lord revealed to Joseph Smith:

For man is spirit.  The elements are eternal, and spirit and element, inseparably connected, receive a fulness of joy;

And when separated, man cannot receive a fulness of joy.

D&C 93:33-34

The angel who fell from the presence of God was Lucifer.  He offered a plan of salvation that would force all men to follow the commandments of God.  He also wanted to the glory to be his.  This is how he became the devil, “having sought that which was evil before God” (2 Nephi 2:17; see all Isaiah 14:12 and Moses 4:3-4).

Nephi's brother Jacob extols the wisdom, mercy, and grace of God in providing the resurrection (2 Nephi 9:8, 53). Jacob, like his brother, notes that one must first be "reconciled unto God," and then, after that, one is saved "through the grace of God" (2 Nephi 10:24). At that point "grace divine" allows one to praise God (2 Nephi 10:25). Jacob also prefigures Jesus's own teaching by noting that "the Lord God showeth us our weakness that we may know that it is by his grace, and his great condescensions unto the children of men, that we have power to do these things" (Jacob 4:7).[1]

Without the atonement, we would become subject to the devil immediately upon our death.  We would become like the one-third host of heaven, cast out and cut off from the presence of God.[2]

We would become like the devil himself, and we would remain with “the father of lies, in misery, like unto himself” (2 Nephi 9:9).  Mormon would later write that if we reject Christ, we “shall become like unto the son of perdition, for whom there was no mercy, according to the word of Christ” (3 Nephi 29:7).

Alma₂ would preach:

And now I ask of you, my brethren, how will any of you feel, if ye shall stand before the bar of God, having your garments stained with blood and all manner of filthiness?  Behold, what will these things testify against you?

Behold, my brethren, do ye suppose that such an one can have a place to sit down in the kingdom of God, with Abraham, with Isaac, and with Jacob, and also all the holy prophets, whose garments are cleansed and are spotless, pure and white?

I say unto you, Nay; except ye make our Creator a liar from the beginning, or suppose that he is a liar from the beginning, ye cannot suppose that such can have place in the kingdom of heaven; but they shall be cast out for they are the children of the kingdom of the devil.

And now behold, I say unto you, my brethren, if ye have experienced a change of heart, and if ye have felt to sing the song of redeeming love, I would ask, can ye feel so now?

And now if ye are not the sheep of the good shepherd, of what fold are ye?  Behold, I say unto you, that the devil is your shepherd, and ye are of his fold; and now, who can deny this?  Behold, I say unto you, whosoever denieth this is a liar and a child of the devil.

Alma 5:22; 24-25; 39

Jacob warns us the devil can appear as an angel of light with the intent to deceive us, to lead us into “secret combinations of murder and all manner of secret works of darkness” (2 Nephi 9:9).

There was a war fought in heaven.  Michael led the angels against the devil and his followers.  They were defeated and cast out of heaven.  Now Satan’s purpose is to deceive the whole world (see Revelation 12:7-9).

After Korihor was struck dumb, he would testify to Alma2:

But behold, the devil hath deceived me; for he appeared unto me in the form of an angel, and said unto me: Go and reclaim this people, for they have all gone astray after an unknown God.  And he said unto me: There is no God; yea, and he taught me that which I should say.  And I have taught his words; and I taught them because they were pleasing unto the carnal mind; and I taught them, even until I had much success, insomuch that I verily believed that they were true; and for this cause I withstood the truth, even until I have brought this great curse upon me.

Alma 30:53

Jacob makes it very clear to the Nephites (and us as well), the devil will do all he can to deceive us and make us his.

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[1] The Grace of Christ, John Gee, Provo, Utah: Maxwell Institute, accessed August 27, 2013.

[2] The Literary Structure and Doctrinal Significance of Alma 13:1–9, James T. Duke, Provo, Utah: Maxwell Institute, accessed August 27, 2013.

2 Nephi 9:5-7

Jacob tells the Nephites Christ will appear in Jerusalem.  He will be subject to them and die. Through His death, all men will become subject to Him.  Nephi would later write, “He doeth not anything save it be for the benefit of the world; for he loveth the world, even that he layeth down his own life that he may draw ^call men unto him.  Wherefore, he commandeth none that they shall not partake of his salvation” (2 Nephi 26:24).

Christ would tell the Nephites:

And my Father sent me that I might be lifted up upon the cross; and after that I had been lifted up upon the cross, that I might draw all men unto me, that as I have been lifted up by men even so should men be lifted up by the Father, to stand before me, to be judged of their works, whether they be good or whether they be evil—

And for this cause have I been lifted up; therefore, according to the power of the Father I will draw all men unto me, that they may be judged according to their works.

3 Nephi 27:14 - 15

It was appropriate that Jacob was a priest and teacher.  “Jacob was particularly qualified to serve [as a priest and teacher] because, as Lehi noted, he had seen the glory of the Redeemer and knew of his ministry in the flesh and of the salvation he would bring (2 Nephi 2:3—4; cf. 11:3; Jacob 2:11).⁵.”[1]

Death comes upon all men.  Why?  To fulfill the plan of salvation.  There has to be a resurrection.  This comes about because of Adam’s fall.  The fall came about because of transgression.  Through transgression, we are cut off from the presence of the Lord.  In Ecclesiastes we read:

Because to every purpose there is time and judgment, therefore the misery of man is great upon him.

For he knoweth not that which shall be: for who can tell him when it shall be?

There is no man that hath power over the spirit to retain the spirit; neither hath he power in the day of death: and there is no discharge in that war; neither shall wickedness deliver those that are given to it.

Ecclesiastes 8:6 - 8

John Tvedtnes continues:

The fall of Adam resulted in two types of death, both required under the law of justice. The physical or temporal death separates the spirit from the body, while the spiritual death separates us from God (see D&C 29:40—43). Lehi declared that, "By the law men are cut off ... by the temporal law ... and also, by the spiritual law ... and become miserable forever" (2 Nephi 2:5). Jacob put it this way: "For as death hath passed upon all men ... because man became fallen they were cut off from the presence of the Lord" (2 Nephi 9:6; cf. verse 9).[2]

The plan of salvation is an infinite atonement.  Were it not, “corruption could not put on incorruption” (2 Nephi 9:7).  Through the first judgment, we di and our flesh will “rot and … crumble to its mother earth to rise no more” (2 Nephi 9:7).  Alma2 and Amulek both confronted Zeezrom over this issue (first Amulek). 

Now, behold, I have spoken unto you concerning the death of the mortal body, and also concerning the resurrection of the mortal body.  I say unto you that this mortal body is raised to an immortal body, that is from death, even from the first death unto life, that they can die no more; their spirits uniting with their bodies, never to be divided; thus the whole becoming spiritual and immortal, that they can no more see corruption.

Alma 11:45

Next, Alma₂.

And now, my brethren, behold I say unto you, that if ye will harden your hearts ye shall not enter into the rest of the Lord; therefore your iniquity provoketh him that he sendeth down his wrath upon you as in the first provocation, yea, according to his word in the last provocation as well as the first, to the everlasting destruction of your souls; therefore, according to his word, unto the last death, as well as the first.

Alma 12:36

Alma₂ would explain to his son, Corianton:

But behold, it was appointed unto man to die—therefore, as they were cut off from the tree of life they should be cut off from the face of the earth—and man became lost forever, yea, they became fallen man.

Therefore, as the soul could never die, and the fall had brought upon all mankind a spiritual death as well as a temporal, that is, they were cut off from the presence of the Lord, it was expedient that mankind should be reclaimed from this spiritual death.

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.

Alma 42:6, 9, 14

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 disobedience 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]

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[1] The Influence of Lehi's Admonitions on the Teachings of His Son Jacob, John A. Tvedtnes, Provo, Utah: Maxwell Institute, accessed August 25, 2013.

[2] Ibid.

[3] ^[3] Ibid.

2 Nephi 9:1-4

After reading from Isaiah, Jacob continues his sermon.  The portion of the sermon in Chapter 9 is one of the most powerful sermons in the Book of Mormon. 

Chapter 9

Jews shall be gathered in all their lands of promise—Atonement ransoms man from the fall—The bodies of the dead shall come forth from the grave, and their spirits from hell and from paradise—They shall be judged—Atonement saves from death, hell, the devil, and endless torment—The righteous to be saved in the kingdom of God—Penalties for sins set forth—The Holy One of Israel is the keeper of the gate. About 559–545 B.C.

Jacob read from Isaiah so the Nephites would know about the covenants the Lord made with the house of Israel.  They needed to understand that, even though they were separated from the main body, they were still a branch of the house.

John Lindquist and John Welch explain the purpose of Jacob’s sermon.

Jacob's ensuing speech is a covenant speech: "I have read these things that ye might know concerning the covenants of the Lord" (2 Nephi 9:1). Jacob's purpose was to purify the people, to shake his garments of all iniquities and have his people turn away from sin (see 2 Nephi 9:44-45), to motivate them to act for themselves—"to choose the way of everlasting death or the way of eternal life" (2 Nephi 10:23). His words compare closely with the covenant text of Joshua 24, where the Israelites were given the same choice as they established their new religious and social order under Joshua.[1]

The Lord spoke to the Jews through his prophets throughout history.  This will continue until they day they are “restored to the true church and fold of God” (2 Nephi 9:2).  At that day, they will again be gathered and establish their lands of promise.

Hugh Nibley explains Jacob’s role and contribution to the words of the Lord.

Since all the prophets tell the same story (2 Nephi 9:2), any prophet is free to contribute anything to the written record that will make that message clear and intelligible. The principle is illustrated throughout the Book of Mormon and indeed by the very existence of the book itself—a book that shocked the world with its revolutionary concept of scripture as an open-ended production susceptible to the errors of men and amenable to correction by the spirit of prophecy.[2]

Why does Jacob speak the words?  That they may rejoice because of the blessings their children will receive from the Lord.  In Psalms, David wrote:

Lift up your heads, O ye generations of Jacob; and be ye lifted up; and the Lord strong and mighty; the Lord mighty in battle, who is the king of glory, shall establish you forever.

And he will roll away the heavens; and will come down to redeem his people; to make you an everlasting name; to establish you upon his everlasting rock.

Lift up your heads, O ye generations of Jacob; lift up your heads, ye everlasting generations, and the Lord of hosts, the king of kings;

Even the king of glory shall come unto you; and shall redeem his people, and shall establish them in righteousness. Selah.

Psalms 24:7-10 (Joseph Smith Translation in bold)

The day will come, Jacob says, when our flesh will decay and die; yet, in our bodies we will see God.  In spite of all that happened to him, Job would testify, “And though after my skin worms destroy this body, yet in my flesh shall I see God” (Job 19:26). 

When confronting Zeezrom, Amulek would tell him:

Therefore the wicked remain as though there had been no redemption made, except it be the loosing of the bands of death; for behold, the day cometh that ^ball shall rise from the dead and stand before God, and be judged according to their works.

Now, there is a death which is called a temporal death; and the death of Christ shall loose the bands of this temporal death, that all shall be raised from this temporal death.

The spirit and the body shall be reunited again in its perfect form; both limb and joint shall be restored to its proper frame, even as we now are at this time; and we shall be brought to stand before God, knowing even as we know now, and have a bright recollection of all our guilt.

Now, this restoration shall come to all, both old and young, both bond and free, both male and female, both the wicked and the righteous; and even there shall not so much as a hair of their heads be lost; but every thing shall be restored to its perfect frame, as it is now, or in the body, and shall be brought and be arraigned before the bar of Christ the Son, and God the Father, and the Holy Spirit, which is one Eternal God, to be judged according to their works, whether they be good or whether they be evil.

Now, behold, I have spoken unto you concerning the death of the mortal body, and also concerning the resurrection of the mortal body.  I say unto you that this mortal body is raised to an immortal body, that is from death, even from the first death unto life, that they can die no more; their spirits uniting with their bodies, never to be divided; thus the whole becoming spiritual and immortal, that they can no more see corruption.

Alma 11:41 - 45

Samuel the Lamanite taught that Christ must die for there to be salvation.  His death would bring forth the resurrection and bring us into the presence of God.  The resurrection saves all mankind from the spiritual death we suffered through the fall of Adam.  Christ will bring all men back into the presence of God.  Whoever does not repent, however, will suffer a second death, a spiritual death.  They will be forever cutoff from God (see Helaman 14:15-18).

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[1] Kingship and Temple in 2 Nephi 5-10, John M. Lundquist, and John W. Welch, Provo, Utah: Maxwell Institute, accessed August 22, 2013.

[2] The Bible in the Book of Mormon, Hugh Nibley, Provo, Utah: Maxwell Institute, accessed August 22, 2013.

2 Nephi 6

Nephi shares a sermon he directed Jacob to give to the Nephites.

Chapter 6

Jacob recounts Jewish history: Their Babylonian captivity and return; the ministry and crucifixion of the Holy One of Israel; the help received from the gentiles; and their Latter-day restoration when they believe in the Messiah. About 559–545 B.C.

Nephi gave Jacob a command to preach to Nephites, giving him the topic of Isaiah 50 and 51.  This was not the first time Jacob had preached to the Nephites.  “[Y]ou know I have spoken unto you exceedingly many things” (2 Nephi 6:2). 

Jacob begins by declaring his authority to preach to the people.  “I, Jacob, having been called of God, and ordained after the manner of his holy order, and having been consecrated by my brother Nephi” (2 Nephi 6:2).  Then, he adds an interesting statement about Nephi’s kingship.  He said they looked to Nephi “as a king or a protector, and on whom ye depend for safety” (2 Nephi 6:2).  According to Noel Reynolds, Jacob tells us Nephi was not a king.

Another sentence that might seem to be an indication of Nephi's kingship occurs in Jacob's first recorded address to the Nephites. Jacob provides bona fides for his sermonizing by citing his own ordination and his "having been consecrated by ... Nephi, unto whom ye look as a king or a protector, and on whom ye depend for safety" (2 Nephi 6:2). But even here Jacob does not say Nephi was king, only that he was looked upon as a king. The ambiguity of the characterization is further emphasized by Jacob's provision of an alternate characterization—"or a protector."[1]

Jacob preaches to them for the welfare of their souls.  He has, with all diligence, taught them the words of Lehi and “concerning all things which are written from the creation of the world” (2 Nephi 6:3).

Jacob tells them that, as they hear the words of Isaiah, that he spoke many things “which may be likened unto you, because year of the house of Israel” (2 Nephi 6:5).  Here, he was following the example of Nephi – “did read unto them that which was written by the prophet Isaiah; for I did liken all scriptures unto us, that it might be for our profit and learning” (1 Nephi 19:23).

At the beginning of his discourse, Jacob stated that he read to his people the words of Isaiah that "they may be likened unto you, for ye are the house of Israel" (2 Nephi 6:5). Today, the same advice could be given of Jacob's speech. Though separated by 2,600 years, we can liken his words to us and in so doing "cheer up" our hearts, remembering that, thanks to the Divine Warrior, we too "are free to act for ourselves."[2]

Jacob reads the following words of Isaiah:

Thus saith the Lord God: Behold, I will lift up mine hand to the Gentiles, and set up my standard to the people; and they shall bring thy sons in their arms, and thy daughters shall be carried upon their shoulders.

And kings shall be thy nursing fathers, and their queens thy nursing mothers; they shall bow down to thee with their faces towards the earth, and lick up the dust of thy feet; and thou shalt know that I am the Lord; for they shall not be ashamed that wait for me.

2 Nephi 6:6–7 (See also Isaiah 49:22-23)

Jacob added his testimony to that of Lehi that Jerusalem had been destroyed (see 2 Nephi 1:14).  Nephi would later add his testimony that he people had been carried captive into Jerusalem (see 2 Nephi 25:10).  But, the Jews will return to Jerusalem (2 Nephi 6:9).  The day would come when the Savior would appear to them, but they would reject him, scourging and crucifying him. 

The Jews will be scattered throughout the world as a consequence of their actions.  They will suffer afflictions and be hated by the people.  The day will then come that they will be brought to a knowledge of their Redeemer and gathered again “in the land of their inheritance” (2 Nephi 6:11).

The Lord will bless then gentiles if they repent and not fight against Zion.  Jacob was referring back to Nephi’s vision. 

AND it shall come to pass, that if the Gentiles shall hearken unto the Lamb of God in that day that he shall manifest himself unto them in word, and also in power, in very deed, unto the taking away of their stumbling blocks—

And harden not their hearts against the Lamb of God, they shall be numbered among the seed of thy father; yea, they shall be numbered among the house of Israel; and they shall be a blessed people upon the promised land forever; they shall be no more brought down into captivity; and the house of Israel shall no more be confounded.

And that great pit, which hath been digged for them by that great and abominable church, which was founded by the devil and his children, that he might lead away the souls of men down to hell—yea, that great pit which hath been digged for the destruction of men shall be filled by those who digged it, unto their utter destruction, saith the Lamb of God; not the destruction of the soul, save it be the casting of it into that hell which hath no end.

For behold, this is according to the captivity of the devil, and also according to the justice of God, upon all those who will work wickedness and abomination before him.

And it came to pass that the angel spake unto me, Nephi, saying: Thou hast beheld that if the Gentiles repent it shall be well with them; and thou also knowest concerning the covenants of the Lord unto the house of Israel; and thou also hast heard that whoso repenteth not must perish.

1 Nephi 14:1-5

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[1] Nephite Kingship Reconsidered. Noel B. Reynolds, Provo, Utah: Maxwell Institute, accessed August 20, 2013.

[2] "I Will Contend with Them That Contendeth with Thee": The Divine Warrior in Jacob's Speech of 2 Nephi 6-10, Daniel Belnap, Provo, Utah: Maxwell Institute, accessed August 20, 2013.

2 Nephi 5:26-34

Life in the land of Nephi is becoming normal.  One of the first things Nephi did was consecrates his brothers Jacob and Joseph to be priests over the land.

Consecration of priests is an essential part of the gospel.  Jacob would later tell us that he and Joseph “did magnify our office unto the Lord, taking upon us the responsibility, answering the sins of the people upon our own heads if we did not teach them the word of God with all diligence; wherefore, by laboring with our might their blood might not come upon our garments; otherwise their blood would come upon our garments, and we would not be found spotless at the last day” (Jacob 1:19). 

We see from Jacob’s words, they took their responsibility and trust seriously.

When Alma₁ established the church in Zarahemla, he consecrated priests.  Mormon tells us that “none received authority to preach or to teach except it were by him from God.  Therefore he consecrated all their priests and all their teachers; and none were consecrated except they were just men” (Mosiah 23:17). 

We see that the promises made to Jacob by Lehi came to pass.

Lehi further promised that Jacob's days "shall be spent in the service of thy God" (2 Nephi 2:3). Indeed, he and Joseph had been consecrated as priests and teachers by Nephi (2 Nephi 5:26). In both of his discourses, Jacob spoke of his ordination by Nephi (2 Nephi 6:2; Jacob 1:18) and of his role as a teacher (2 Nephi 9:44, 48; Jacob 1:17—19; 2:2—3; 4:1). Jacob was particularly qualified to serve in this capacity because, as Lehi noted, he had seen the glory of the Redeemer and knew of his ministry in the flesh and of the salvation he would bring (2 Nephi 2:3—4; cf. 11:3; Jacob 2:11).⁵  [1]

Things were going well and they were a happy society. 

Alan Goff explains how the separation of the family led to this level of happiness.

After breaking with his brothers, Nephi organizes his people and achieves a level of righteousness they were not able to attain before there were Lamanites and Nephites. He states that "it came to pass that we lived after the manner of happiness" (2 Nephi 5:27). This passage is alluded to at least three times. A later prophet named Nephi engages in nostalgia for that earlier time: "Oh, that I could have had my days in the days when my father first came out of the land of Jerusalem, that I could have joyed with him in the promised land; then were his people easy to be entreated, firm to keep the commandments of God, and slow to be led to iniquity" (Helaman 7:7).[2]

Hugh Nibley goes into detail explaining what Nephi meant.

We are told in 2 Nephi 5:27 that the people "lived after the manner of happiness." Does that mean in a world without change? Times and seasons, conveniences and techniques inevitably change, but there is something that does not need to change, and that is that state of mind we call happiness. Nephi's people made adjustments and did not depend on the adamantly immovable euphoria of such jubilant spirits as Pippi and Pollyanna; those moppets had a point—the irrepressible sprites made their own happiness. This point was not lost among the well-to-do who advised the unemployed and the hungry to rejoice in their adventurous situation and examples of life on the brink.[3]

Nephi tells us he is writing this part of the record thirty years after they departed from Jerusalem (or twenty-two years after they arrived in the Promised Land).  We don’t exactly when the family separated, but it was very early on. 

In 1 Nephi, Nephi tells us “I, Nephi, do not give the genealogy of my fathers in this part of my record; neither at any time shall I give it after upon these plates which I am writing; for it is given in the record which has been kept by my father; wherefore, I do not write it in this work” (1 Nephi 6:1). 

He expounds on that comment later. 

And now, as I have spoken concerning these plates, behold they are not the plates upon which I make a full account of the history of my people; for the plates upon which I make a full account of my people I have given the name of Nephi; wherefore, they are called the plates of Nephi, after mine own name; and these plates also are called the plates of Nephi.

Nevertheless, I have received a commandment of the Lord that I should make these plates, for the special purpose that there should be an account engraven of the ministry of my people.

Upon the other plates should be engraven an account of the reign of the kings, and the wars and contentions of my people; wherefore these plates are for the more part of the ministry; and the other plates are for the more part of the reign of the kings and the wars and contentions of my people.

Wherefore, the Lord hath commanded me to make these plates for a wise purpose in him, which purpose I know not.

1 Nephi 9:2 - 5

It is at this time that Nephi is commanded to make this second set of plates.  “[I]t came to pass that the Lord God said unto me: Make other plates; and thou shalt engraven many things upon them which are good in my sight, for the profit of thy people” (2 Nephi 5:30).

Nephi describes that he had made a record of the things that had occurring during their journey in the wilderness, prophesies, and other sacred things.  This record was kept before they arrived in the Promised Land.  This record is as much a historical account as it is a religious record.  (These plates would later become known as the large plates of Nephi.)

After he received the commandment from the Lord, he began to make his second set of plates.  (These plates would alter become known as the small plates of Nephi.)  This is the sacred record of the Nephites, with little history.[4]  The large plates contain genealogies as well as accounts of war and destruction. 

When the plates were passed on after his death, Nephi instructed Jacob to continue with the large plates as a history and the small plates be “the more sacred things that may be kept for the knowledge of my people”  (see 1 Nephi 19:1-6 for Nephi’s full explanation).

At the beginning of Jacob’s record, he tells reiterates the commandment Nephi gave him “that I should write upon these plates a few of the things which I considered to be most precious; that I should not touch, save it were lightly, concerning the history of this people which are called the people of Nephi” (for the full account, see Jacob 1:1-4).

Melvin Thorne and John Welch write:

Nephi made the small plates even later, after he had left the land of first inheritance and moved to the land of Nephi. The Lord instructed Nephi to make these plates so he could “engraven many things . . . which are good in my sight, for the profit of thy people” (2 Nephi 5:30). Thus the small plates should be understood as having been written after the death of Lehi, after the separation of Nephi from his brothers Laman and Lemuel, after the small Nephite party knew of the life-threatening animosity of the Lamanites against them, after Nephi knew that he would eventually accept the role of king, and after the temple of Nephi had been constructed.[5]

In verse 28, Nephi tells us thirty years have passed since they left Jerusalem.  Six verses later, he tells us forty years have passed.  Noel Reynolds writes:

It took Nephi ten years to write the first twenty-seven chapters (1 Nephi, plus the first five chapters of 2 Nephi). In 2 Nephi 5:34, he says, "Forty years had passed away." So Nephi gives us a time period in which this was written. He is looking backward. Nephi is already aware of the big contention that has developed between the Nephites and the Lamanites, and this is what he is dealing with in his record. This is not his journal being written by the campfire at the side of the trail as his family went through the Arabian Peninsula. This is something he is writing very carefully, very deliberately, thirty years later, looking back. He is using his first record as a resource and writing with very clear, mature, reflective purposes.[6]

Nephi makes one last historical observation in verse 34.  Over the ten years Nephi was making the small plates, “we had already had wars and contentions with our brethren.”  With this comment, Nephi ends historical observations.  The remainder on 2 Nephi is devoted to sacred things as well as things that we “good in [Nephi’s] sight, for the profit of [his] people.”

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[1] The Influence of Lehi's Admonitions on the Teachings of His Son Jacob, John A. Tvedtnes, Provo, Utah: Maxwell Institute, accessed August 17, 2013.

[2] Positivism and the Priority of Ideology in Mosiah-First Theories of Book of Mormon Production, Alan Goff, Provo, Utah: Maxwell Institute, accessed August 17, 2013.

[3] Change out of Control, Hugh Nibley, Provo, Utah: Maxwell Institute, accessed August 17, 2013.

[4] The verses in 1 and 2 Nephi are around 15% historical in nature and 85% religious in nature.

[5] When Did Nephi Write the Small Plates? Pressing Forward with the Book of Mormon: The FARMS Updates of the 1990s , Melvin J. Thorne, and John W. Welch, Provo, Utah: Maxwell Institute, accessed August 17, 2013.

[6] Book of Mormon, Teachings, Noel B. Reynolds, Provo, Utah: Maxwell Institute, accessed August 17, 2013.