2 Nephi 2: 13

13 And if ye shall say there is no law, ye shall also say there is no sin. If ye shall say there is no sin, ye shall also say there is no righteousness. And if there be no righteousness there be no happiness. And if there be no righteousness nor happiness there be no punishment nor misery. And 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 of things, neither to act nor to be acted upon; wherefore, all things must have vanished away.

Lehi now takes us through a string of if/then arguments in logic. The first statement builds on verse 12, because in order for justice to exist there has to be a law to break. In the sports analogy I made at the end of verse 12, you cannot determine winners or losers if there is no way to keep score. Laws are the criteria of “keeping score” in this life. So if there is no law to break, nobody can do anything wrong (sin). That seems self-evident. It follows that if we can’t do anything wrong (sin), or if we have no law to break, the opposite is also true, and we have no law to keep either. There is no way to keep score, or determine who is righteous and who is wicked. So since you can’t determine, then the only alternative is that nobody is either righteous or wicked. Humans gain much satisfaction and happiness from doing things right, and from doing right things. If you take that possibility away, then it follows that you take away the happiness that comes with “rightness,” or righteousness. Of course, the opposite must also be true logically. If there is no way of being rewarded with happiness for doing righteous things, there can be no way of penalizing wickedness with misery. So no reward = no punishment. No happiness = no misery. As stated in verse 12, if there is no chance for success (or failure) there is no purpose to our existence. In fact, God’s purpose goes away as well, so He ceases to be God (see Alma 42: 13). If we have no God with authority and power to create, then we don’t get created, and neither does the earth. In fact, without God, who has power and authority to create, nothing gets created, and “all things must have vanished away.”

This brings up the question, “How did God get to be God in the first place?” Of course, I don’t know the process, but I can use my imagination, based on things I know. One thing I do not know is whether there even was a beginning or not. The concept of eternity says there was no beginning and there will be no end. Time is apparently a mortal measurement and doesn’t really apply to the eternal state (see Alma 40: 8; D&C 84: 100—time is not the subject of these verses, but we get clues in passing about time). Since I cannot even imagine a thing or state or condition existing without it being in a different state first, the best I can do is say that everything that is not a raw material building block used to be something else, or in a different condition. Intelligence is apparently one of those foundational building blocks that is eternal and cannot be created (see D&C 93: 28–29). By the way, this verse refers to “the beginning” and the fact that intelligence cannot be created, which means there is no beginning. So it seems to me that matter must be the most basic of building blocks or elements, and cannot be created. There are different levels or classes of matter (see D&C 131: 7–8). Intelligence must be a kind of matter, or something (energy maybe?) that can be organized into spirit. Maybe intelligence is a kind of self-aware matter, and just as the spirit is what animates the mortal body, maybe intelligence animates the spirit. After all, the scriptures say that intelligence cannot be created, but we know that God is the creator of our spirits (see Moses 6: 36). Intelligence can apparently be acquired or lost, based on principles of obedience to some eternal law (such as the law of justice, maybe?). D&C 93: 36–39 tells us that, “the glory of God is intelligence, or, in other word, light and truth.” I take that to mean that the magnificence of God is intelligence, light, and truth. In verse 39 of this reference we learn that intelligence can be lost, or taken away, through disobedience. So, since everything has its opposite, if intelligence can be lost, it can be gained. If it can be taken away by disobedience, it can be given through obedience. Because there are different levels of obedience there must be different levels of intelligence. In fact, this is what the Lord taught Abraham, as recorded in Abraham 3: 18–23. One of the things I take from those verses is that it’s possible that what makes God God is His greater intelligence. Either He’s God because of His intelligence, or He is intelligent because He is God. I suspect the former, because it fits with everything else that I think I understand about God. I have discussed at length in another entry how Heavenly Father is bound to keep the Law of Justice, or He ceases to be God. If He is more intelligent than all other spirits, and if this is the source of His power and authority, and if intelligence can be taken away by disobedience, then disobedience, by reducing Heavenly Father’s intelligence, would make his intelligence on par with others, and He would cease being “more intelligent than they all” (Abraham 3: 19). That would result in Him ceasing to be God due to the fact that His intelligence would be no longer superior. So if all this speculation is true, God became God by gaining superior or more intelligence through obedience. And since everything has its opposite, as Lehi taught in verse 11 of this chapter, then loss of intelligence through disobedience would result in Him ceasing to be God. So, as Lehi rounds out this argument, he concludes that if there was nobody intelligent enough to become God, there would be nobody to organize matter into the earth, or even in us. We would still be unorganized intelligence.

• Romans 4: 15
• Romans 5: 13
• 2 Nephi 9: 25
• 2 Nephi 28: 22
• Alma 41: 10
• Alma 42: 13

2 Nephi 2: 12

12 Wherefore, it must needs have been created for a thing of naught; wherefore there would have been no purpose in the end of its creation. 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.

From all that we know about God the Father, which admittedly is not a whole lot, we can conclude that he has a purpose for everything he does. There is no wasted act, no wasted effort, and no wasted creation. What would make something wasted effort, of no value, or, as Lehi puts it, “a thing of naught?” If it does not support God’s work and His glory, which is to “bring to pass the immortality and eternal life of man” (Moses 1: 39), then it is a thing of no eternal value to Him, or a thing of naught. We are in this life to be trained and tested, but for what purpose? To see if we are worthy of eternal life with our Heavenly Father. Key to that effort is the exercise of agency, as has been discussed. That’s why everything created needs to have its opposite. If our agency is destroyed, then our chances for exaltation are also destroyed. Then even we would have been created as a thing of naught. That’s why Satan’s plan could not work or be accepted. If there is no chance of failure there is no chance of success. If there is no chance of success, then the whole effort is for naught. All the mercy and justice in the eternities would have no value or purpose if there were no agency. And if God cannot accomplish His work and glory, then he is essentially powerless, at least in that thing. So opposition is key to agency. Therefore it is key to God’s wisdom, eternal purpose, power, mercy, and justice. Without opposition, all of these things would be destroyed.

Using a sports metaphor, if there is no winner, there is no loser, and the whole point of a sporting event is to determine who is better at that particular event. If it is impossible to make that determination, there is no point to the contest. In terms of our current discussion, God needs to determine who is worthy to join Him in godhood, and he can’t do that without a test, which is opposition.

2 Nephi 2: 11

11 For it must needs be, that there is an opposition in all things. If not so, my firstborn 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.

This verse talks about a balance that exists in the universe. Lehi has just taught us (again) that the Savior’s intersession is in opposition to the Law of Justice that demands punishment for transgression. Here he states that indeed everything has its opposite. “For it must needs be that there is an opposition in all things” (emphasis added). This is the beginning of an extended explanation of agency.

There are several reasons for, or benefits of having opposition in all things. The first reason, as taught by Lehi here in this verse, is for the exercise of agency. What good is the agency or freedom to choose if there is no choice? If we don’t have at least two options between which to choose, then our actions are as good as forced upon us. That was Lucifer’s plan in the pre-existence, to force us back to our Heavenly Father. But agency is so important to God, and critical to our own progress that this is the very issue that got Satan cast out so he became the devil (see Moses 4: 1–4). Because his plan of redemption would have taken away our choice, we would have been essentially passengers in life rather than participants. We would have been redeemed whether we liked it or not, so of course all the credit or glory for that would go to Lucifer. He would have done it, not us. In addition, it would have made all these gods, or beings with enormous power in the universe, who had not learned through their experience to responsibly manage that power. Can you imagine the chaos that would come about if the first time people had the chance to make choices was when they had the power of a god? It’s so critical that we learn self control before that point, so that when we actually have that much power we will use it righteously, or in other words, responsibly.

That leads to Lehi’s point that there could be no righteousness if there was no wickedness. Righteousness and wickedness depend on personal choice. If there is no choice there is no chance to succeed or fail. In addition, how can we learn to use our power for good if we never experience the consequences of using it for the opposite of good? It’s like the very sheltered child who never is allowed to experience failure. If they are never given the chance to make choices or experience the consequences, both good and bad for those choices, they will not appreciate what that means, and often make poor choices the first chance they get when they are on their own. And as long as that child is sheltered at home in this way, the responsibility for choices made goes to the one making choices: the parents. The child is not righteous, because there was no chance to be anything else. Isn’t this what is taught in D&C 68: 25? Another example might be a soldier who follows orders to kill. As long as he is following orders from superior officers, the soldier is not accountable; the officer is, even though the soldier may have to carry the burden of doing the actual deed.

Adam and Eve understood the principle of opposites. They rejoiced that they had committed the transgression that expelled them from the Garden of Eden for the very reason that they could experience joy and sorrow for their choices (see Moses 5: 10–11). Lehi explains this in some detail later in this chapter (see verses 22–23). They were just like that sheltered child with very little chance for failure before they partook of the fruit.

Lehi goes on to explain that this opposition “must needs be a compound in one.” In other words, everything has its opposition, not just good and evil. With every temptation to do evil there is also an equally powerful escape from that temptation (see 1 Corinthians 10: 13). Even scientists and engineers acknowledge this fact when they state that for every action there is an opposite and equal reaction. If there was something of “one body,” as Lehi says (i.e. something that is unopposed), “it must needs remain as dead, having no life neither death, nor corruption nor incorruption, happiness nor misery, neither sense nor insensibility” (emphasis added). This would be considered “limbo,” or a vegetative state where no progress can be made. A person in this condition might be considered living, but not really alive.

Furthermore, we gain strength from opposition. If we never have to resist temptation, the first time we are faced with it we most likely would not have the strength to resist. It’s like working out the body. As our muscles struggle against resistance, they get stronger, and can handle more resistance. David O. McKay taught, “Your weakest point will be the point at which the Devil tries to tempt you, will try to win you, and if you have made it weak before you have undertaken to serve the Lord, he will add to that weakness. Resist him and you will gain in strength. He will tempt you in another point. Resist him and he becomes weaker and you become stronger” (Conference Report, Oct. 1959, 88. Quoted in Teachings of Presidents of the Church: David O. McKay, (2003), p. 85).

• Matthew 5: 45
• 1 Corinthians 10: 13
• 1 Nephi 2: 24
• D&C 29: 39
• Moses 6: 55

2 Nephi 2: 10

10 And because of the intercession for all, all men come unto God; wherefore, they stand in the presence of him, to be judged of him according to the truth and holiness which is in him. Wherefore, the ends of the law which the Holy One hath given, unto the inflicting of the punishment which is affixed, which punishment that is affixed is in opposition to that of the happiness which is affixed, to answer the ends of the atonement—

It truly is amazing what a strong and frequent testifier of Christ is the Book of Mormon. It would be interesting to get a count of how many times my journal entries have been turned to a discussion of the Atonement, even if the verse says nothing directly on the subject. This verse is yet another example of this great book’s testimony of Christ.

Because Christ paid the price of sins to satisfy the demands of justice for everyone, He has the right to set the conditions of how his atonement would be applied, and he has the right of determining how well everyone has met His conditions. Since the Atonement could potentially apply to all, all must stand before God for evaluation. This life has often been compared to a school, where we learn and are tested on things like faith and charity. When it comes time for “graduation” we all will be judged according to our individual circumstance. Even those who went through this life with no knowledge will be judged. First they will be taught about Jesus Christ and his Atonement so that everyone can have this common criterion by which to be judged: “Did you accept the Atonement? Were your works according to the Light of Christ?” I suppose those would be fair criteria upon which to make an evaluation of this test we call life.

When it comes time for that judgment I doubt there will be any surprises. Alma teaches his son, Corianton, that men “are their own judges, whether to do good or do evil” (Alma 41: 7). The judgment Alma refers to is not the same kind of judgment we will all ultimately face, as described by Lehi when we face the Savior, but rather it refers to our decision-making that leads up to that point. We need to judge or decide between good and evil, then act according to that judgment or decision. Because it is a conscious decision to do good or do evil, in a way, we should already know how our judgment with Christ will go. So it should be no surprise, because we know our works and what motivated them.

Lehi says in this verse that all men will “stand in the presence of him, to be judged of him according to the truth and holiness which is in him.” There are other scriptures that say judgment will be delegated to the apostles (see, for example, Mormon 3: 18–20). So I would not be surprised to find out that this judgment is delegated to those he can absolutely trust, namely his prophets and apostles. Then there is this wonderful verse in 2 Nephi 9: 41 that says Christ is “the keeper of the gate…and he employeth no servant there.” This seems to be more of a welcoming role, although there is some element judgment involved as well when it says, “for he cannot be deceived.”

This verse states once again the recurring theme in The Book of Mormon of mercy vs. justice. There is no other choice. It is binary. We will be subject to the “ends of the law” (justice and punishment), or the “ends of the atonement” (mercy and happiness). Sins must be paid for; therefore somebody must make that payment. There are only two people who can pay for my sins: the Savior if I repent, or me if I don’t repent. The judgment is to determine whether we have displayed by our works whether we are worthy to have the Savior pay the price so we don’t have to or not. That will make all the difference to our eternal condition and relationship with God. Lehi also introduces a concept in verse ten that he will expand on in verse 11, and that is the idea of opposites. Here he puts it in terms of rewards: punishment vs. happiness. Again, it is binary. In the next life, or when it comes time to satisfy justice, we will either be happy or punished. There is no middle ground, although I do believe that once all sins have been paid for, all mankind will be satisfied, and therefore happy with where they end up. After all, even the Telestial Kingdom is a kingdom of glory.

• 2 Nephi 9: 26 (7, 21–22, 26)
• Alma 22: 14
• Alma 33: 22
• Alma 34: 9 (8–16)
• Mormon 3: 18–20

2 Nephi 2: 9

9 Wherefore, he is the firstfruits unto God, inasmuch as he shall make intercession for all the children of men; and they that believe in him shall be saved.

Because Christ paid for everyone’s sins as if He had committed them, and because he used his divine authority and power over death to become the firstfruits of the resurrection, He has every right to plead our cases before the demands of justice. Justice says my sins need to be paid for. Christ, in his infinite mercy, is able to say, “yes, he sins need to be paid for, and I paid for them.” Because Jesus personally paid for our sins, He can personally vouch for us that the price has been paid. At some point all individuals will have to be judged as to their worthiness to proceed to the next phase of training to be like Heavenly Father. Those who qualify (i.e. will be saved, or exalted) are those who humble themselves enough to believe in Christ and his atoning sacrifice on our behalf.

One of the definitions of “first fruits” in my dictionary is, “the first products, results, or profits of any activity” (Webster). This explains how Christ is “the firstfruits unto God,” since we know that his work and his glory is “to bring to pass the immortality and eternal life of man” (Moses 1: 39). So Christ is the first product or result of that work. He made it possible for the rest of us to become part of the products of God’s work, which glorifies him. Without Christ the plan of mercy to overcome the demands of justice would not be possible. God’s work would be fruitless. Christ is the key to the whole plan.

• Isaiah 53: 12 (1–12)
• Mosiah 14: 12
• Mosiah 15: 8
• Moroni 7: 28 (27–28)
• Moses 1: 39