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.

2 Nephi Chapter 2 Overview

Redemption comes 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.

This chapter is among the most important chapters in all of scripture. With all the significant doctrine taught throughout scriptures, I know it is impossible to say one is more important than another, so lot me just clarify what I mean. I speak in terms of understanding the Atonement and the factors of this life that contribute to its necessity, such as the Fall of Adam, and our own agency. We also gain some valuable perspective on the conditions of this mortal existence, why it is so difficult, and how that fits into the overall Plan of Salvation and Happiness the Lord has for us. So in answer to the age-old questions, “Who am I? Why am I here? Where am I going when I die?” this verse gives some valuable insight, due to the straightforward and clear teaching given by Lehi. That’s why I claim it is truly one of the most important chapters in all scripture.

2 Nephi 1: 31–32

31 Wherefore, because thou hast been faithful thy seed shall be blessed with his seed, that they dwell in prosperity long upon the face of this land; and nothing, save it shall be iniquity among them, shall harm or disturb their prosperity upon the face of this land forever.
 32 Wherefore, if ye shall keep the commandments of the Lord, the Lord hath consecrated this land for the security of thy seed with the seed of my son.

Based on his obedience, Zoram is adopted into Nephi’s blessing and inheritance in much the same way as the Gentiles are adopted into the inheritance of Israel. The only thing that would prevent them from receiving the same blessings of prosperity and security as Nephi’s seed is their own disobedience and unfaithfulness.

2 Nephi 1: 30

30 And now, Zoram, I speak unto you: Behold, thou art the servant of Laban; nevertheless, thou hast been brought out of the land of Jerusalem, and I know that thou art a true friend unto my son, Nephi, forever.

I wonder how long it really took Zoram to trust Nephi. In 1 Nephi 4: 30–37 when they made the oaths with each other, binding their fates to one another, it records that their fears toward each other ceased. I think I wrote at the time in this journal about the binding power of an oath. But knowing human nature, I just wonder how long it really took Zoram to go from a person coming along for the sake of an oath to a person who was a “true friend unto Nephi forever.” There is not much written about Zoram, but based on a couple of clues I think we can conclude that even thought he was employed be a wicked man, Laban, Zoram was not really a wicked man himself. The first clue is when he was captured. When Nephi explained that their errand was commanded of the Lord, “Zoram did take courage at the words [Nephi] spake” (1 Nephi 4: 35). How did he know he could trust this man who had just killed his master if he didn’t have a common belief in the Lord, or at least know that he could trust people of God? The next clue is his behavior after joining Lehi’s party. Zoram had more “right” to murmur and complain than did Laman and Lemuel. They chose to obey their father and come on this journey. Zoram, on the other hand, was compelled to come. True, he was given the choice to come and be free, but I’m sure if he had decided otherwise, things would not have ended well for him, or at least he had to believe that, given that they had already killed a very powerful Laban. Yet there is no record of Zoram siding with Nephi’s brothers in any of the conflicts they had. The last clue is that when the time came for Nephi to split from his brothers, Zoram came with him (see 2 Nephi 5: 6). He truly was a friend to Nephi forever, and received the blessings Lehi gave him in the next verses.

2 Nephi 1: 29

29 But if ye will not hearken unto him I take away my first blessing, yea, even my blessing, and it shall rest upon him.

I wrote mostly about an inheritance of physical things in verse 28, but this verse turns my attention to where it probably should have been in the first place: an inheritance of priesthood authority. The cross references provided at the bottom of the page for this verse make it clear that Lehi is really talking about presiding or maybe just having priesthood authority. If we are talking now about conferring the high priesthood as suggested in Abraham 1: 2–3, then it could be bestowed on anyone deemed worthy. So there could be more than one high priest at a time, or at least more than one person ordained to the high priesthood. That makes verse 28 more meaningful, that Lehi really could have been addressing all the adult males in context of receiving his first blessing, which he further describes as “even my blessing” in this verse. The blessing that Lehi had was the priesthood, and that is something all worthy men in the company could have, but could be taken away because of iniquity, as suggested in this verse. I think, but I’m not sure, that the priesthood was usually passed down father to son, for the most part, or at least kept in the family, so to speak. If that’s the case, then it gives some credence to the notion that Ishmael’s sons had married Lehi’s daughters, assuming he had daughters. Of course, there is no record of this union between the families, but it has been speculated by some scholars. It would also explain why Lehi takes the next three verses explaining how the righteous Zoram fits into the picture, as somewhat of an exception to the law of inheritance, not being related by blood or marriage.

• Genesis 49: 3 (3–4)
• D&C 68: 17
• Abraham 1: 3