2 Nephi 2: 5

5 And men are instructed sufficiently that they know good from evil. And the law is given unto men. And by the law no flesh is justified; or, by the law men are cut off. Yea, by the temporal law they were cut off; and also, by the spiritual law they perish from that which is good, and become miserable forever.

I have mentioned before in this journal how interesting it is to me that the scriptures in general, and especially the Book of Mormon, explain the gospel so logically. It’s interesting that these subjects of the Spirit are explained and understood by the mind’s logic (plus faith), but they are believed by the Spirit. The Lord told Oliver Cowdery that when he wanted inspiration (or confirmation) in his decisions he should “study it out in [his] mind,” and didn’t mention his heart or emotions (D&C 9: 8 (7–9)). So here begins one of those very clear and reasonable explanations of the Atonement and its relationship to justice and mercy.

The first thing Lehi states, as if it is already so well established that it needs no explanation is that everyone knows enough that they know the difference between good and evil. Most people are taught that by their parents, but even those who are not still have the light of Christ given to them (Moroni 7: 16). Another name for that is “conscience.” I always found it interesting to realize that conscience includes the word science in it. In fact, these related, but seemingly opposite words share the same root word that refers to knowledge. They are just two different ways of knowing different kinds of things. Science is how we know about physical things; conscience is how we know about moral, ethical, or other non-physical things that are no less real, yet cannot be measured.

Lehi makes the simple statement that the law was given to men. He’s probably referring to the law under which they lived, the Law of Moses, which is a specific kind of law, but my question is that if all men know good from evil anyway, why is a law even necessary? The short and easy answer is that not everybody heeds his or her conscience. And so a law is provided as a lowest common denominator of what it takes for a society to function without destroying itself. But, as the Doctrine and Covenants tells us, if we are keeping the laws of God, we have no need to break the laws of the land (see D&C 58: 21). We are dealing with different kinds of law. The law of the land really is a civilization’s lowest common denominator. However, when people want to draw close to God they must embrace a higher law, which includes, but goes beyond the law of the land. Russell M. Nelson, in speaking of a specific law taught, “Regardless of what civil legislation may be enacted, the doctrine of the Lord regarding marriage and morality cannot be changed. Remember: sin, even if legalized by man, is still sin in the eyes of God!” (CR October 2013, emphasis is the Elder Nelson’s). Our conscience tells us what laws are right, and if we live according to our consciences we will, by default, be keeping the laws of God and man. But, as Lehi states, the law alone will not justify us. “Justification means ‘to be pardoned from punishment for sin and declared guiltless’” (Book of Mormon Student Manual, REL 121–122, 2009. p. 51).

The Atonement is what allows justification. Laws, including the Law of Moses, dictate actions and behavior, but cannot control what we think or feel. This is because our agency cannot be taken away from us. Nobody keeps the law perfectly, and even if they do there is no guarantee that they want to. That’s why there is no justification in the law. So because the law cannot look on our intentions or our heart, by the law men are cut off. Because we have both a temporal and spiritual nature there is both a temporal and spiritual law. It is possible to keep the temporal law and not the spiritual, but someone who is truly keeping the spiritual law is most likely also keeping the temporal law, and doing it for the right reason. True happiness comes by keeping both sets of laws, but there are eternal consequences for breaking spiritual laws. I would say that the priority, then, is to keep the spiritual law, so that we do not “perish from that which is good, and become miserable forever.”

Overarching all this is the realization that all is lost without the Atonement. We simply cannot perfectly keep both temporal and spiritual sets of laws. In our imperfection we make mistakes; we stumble. We depend on the Atonement more than we probably realize.

• Leviticus 7: 20 (20–21)
• Romans 3: 20 (20–24)
• Romans 7: 5 (JST)
• Galatians 2: 16
• Galatians 3: 2–3
• 1 Nephi 10: 6
• 2 Nephi 9: 6 (6–38)
• 2 Nephi 25: 23
• Mosiah 13: 28 (27–28)
• Alma 11: 42 (40–45)
• Alma 12: 16 (16, 24, 36)
• Alma 42: 7 (6–11)
• Alma 42: 14 (12–16)
• Helaman 14: 16 (15–18)
• Moroni 7: 16

2 Nephi 2: 4

4 And thou hast beheld in thy youth his glory; wherefore, thou art blessed even as they unto whom he shall minister in the flesh; for the Spirit is the same, yesterday, today, and forever. And the way is prepared from the fall of man, and salvation is free.

This verse seems to me almost a transition statement to what Lehi will be teaching concerning agency, justice, mercy, and the Atonement. Lehi first confirms that Jacob has seen Christ. We don’t know when that was, except that it was in his youth, as others have seen Him, such as Joseph Smith.

Then Lehi states that the way is prepared (which he will teach us about) for salvation to be made free for everyone (which he will also explain). We should not get complacent in thinking that because the blessing of salvation is offered to everyone for free that everyone will necessarily receive it. There is a big difference. So we can’t really understand this verse if we stop at this verse. We must read on, or Lehi’s statement is taken out of context. That’s why I say this is an introduction or transition to what Lehi will teach next.

• 2 Nephi 10: 3

2 Nephi 2: 3

3 Wherefore, thy soul shall be blessed, and thou shalt dwell safely with thy brother, Nephi; and thy days shall be spent in the service of thy God. Wherefore, I know that thou art redeemed, because of the righteousness of thy Redeemer; for thou hast beheld that in the fulness of time he cometh to bring salvation unto men.

How comforting it must have been for Lehi to give this blessing and prophecy about or to his son. We don’t know for sure when, but we know that Jacob saw Jesus Christ (see 2 Nephi 11: 3). If he had had that experience by the time he received this blessing, then surely Lehi was aware of it, even though he doesn’t specifically mention it here. What he does mention is that Jacob has seen that the Redeemer would come in the fullness of time to bring salvation to men. Apparently that, to Lehi, was evidence that Jacob was redeemed. And note that Lehi used the present tense, “thou art redeemed.” Why did Lehi know this (besides the fact that it was probably revealed to him)? Because of the Redeemer’s righteousness. One implication of this fact is that the Lord is totally consistent, and He never lies. So if Jacob saw the Savior, and saw that He would come in the fullness of time, it is quite possible that he had a similar experience as Moses (see Moses 1: 27–31), or the Brother of Jared (see Ether 3: 13, 20 (6–21)). In the case of the brother of Jared the Lord told him that, “ye are redeemed from the fall” (vs. 13—my emphasis). Note again the present tense instead of future tense. This is probably what is meant by having calling and election made sure. As a father, I would love to have that assurance for my children.

2 Nephi 2: 2

2 Nevertheless, Jacob, my firstborn in the wilderness, thou knowest the greatness of God; and he shall consecrate thine afflictions for thy gain.

One of the main reasons for earth life is to be tested (translation: experience affliction). Everybody has trials to bear. It’s how the Lord knows who is faithful to him, who he can trust. So in that light, it doesn’t matter what our trial is; it only matters how we handle it. After all, what may be a trial to one person may be nothing at all to another. So trials, as frustrating and even devastating as they can be, are for our benefit. Whether we benefit from them or not is completely up to us. I think of the example at the end of the great Nephite/Lamanite war described in Alma. Mormon observed that because of the length of that war many became hardened. Certainly those people gained no benefit from their afflictions, or at least not in terms of their salvation. The same verse says that many were softened, and humbled, and turned to God for experiencing the same affliction. These people benefitted from their experience and trial (see Alma 62: 41).

Another example is Joseph Smith in Liberty jail. That very difficult trial became a turning point for him, and a key experience in his growth as a leader and prophet. He was told in his anguish “that all these things shall give thee experience, and shall be for thy good,” and that if Christ could suffer what He did, how could he (Joseph) expect to get off easy (see D&C 122: 7–8). The Lord promised him that if he endured it well, He would exalt him on high. During this trial he was told that he was “not yet as Job” (D&C 121: 10).

Job’s trial is another example of how enduring trial well makes the end much better than the beginning (see Job 42: 10, 12 (9–17)). These are all examples we can gain hope from in the middle of a trial, when everything seems hopeless because we can’t see the end of it.

In Jacob’s case, he knew the greatness of God, and probably because of that testimony his afflictions would be consecrated for his gain. He is not told whether it would be for his temporal gain, but we know, based on other examples, that at least it will be for his eternal gain. If Jacob had fallen in with Laman instead of Nephi, these very same afflictions would not be consecrated, or set apart as holy, as defined in Webster’s New World College Dictionary. They would have just been a stumbling block, as they were for Laman, instead of a stepping-stone, as they were for Nephi. How will I handle adversity and affliction?

• Job 42: 10, 12 (9–17)
• Alma 62: 41
• D&C 101: 4–5
• D&C 121: 7–8
• D&C 122: 7–8
• D&C 136: 31

2 Nephi 2: 1

1 And now, Jacob, I speak unto you: Thou art my firstborn 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.

According to the date in the chapter description, these blessings to Lehi’s sons were given anywhere from 12 to 30 years after they left Jerusalem in 600 B.C. So the oldest Jacob could be would be 30, since he wasn’t born until after they left. And that is assuming Sariah was pregnant when they left. He probably is not as young as 12, since his younger brother, Joseph, was also born in the wilderness (see 1 Nephi 18: 7). We also have mention of sisters, but we don’t know how many (see 2 Nephi 5: 6), nor do we know how old they are. It’s possible that they were married to the sons of Ishmael, but I think that would be extraordinary, since the sons of Ishmael were sided with Laman and Lemuel (see 2 Nephi 4: 13). We hear about the sisters in context of leaving the main body of Lehites, and culturally I think it would be highly unusual for them to leave their husbands to follow Nephi. So I’m going to assume that Lehi had more children born in the wilderness than just Jacob and Joseph, or at least over the course of 30 years since they left Jerusalem, and they were eight years in the wilderness before they got to Bountiful (see 1 Nephi 17: 4). We don’t really know how long they were in the Promised Land before Lehi died, but I’m guessing that these sisters were young enough to not be married. At any rate, with all these clues, I’m guessing that Jacob and Joseph were teenagers or in their early 20s, or at least that’s what I always picture in my mind. He was definitely old enough to have had some significant spiritual experiences. They were still pretty young while on the boat, according to Nephi’s account (see 1 Nephi 18: 19). So I’m guessing Jacob and Joseph were probably teenagers at the time this blessing was given.