Men Are Instructed Sufficiently

As one of the great doctrinal discourses in the Book of Mormon, 2 Nephi 2 is an example of the seed or word being sown and whether it finds its way into the heart of the person receiving it. I say 'receiving' as a step that occurs after searching and 'hearing' the word, as in one who hears it and with great joy receives it, but not only hears the word, but sees the word, experiences it, understands it, believes it, and the word brings forth much fruit. The receiver is nourished by the word and delivered from bondage because of the word, and the receiver's soul is illuminated by the light of the everlasting word. 2 Nephi 2 is that type of discourse.

Lehi is speaking to his son Jacob. He is both teaching and blessing him. Lehi tells Jacob that his soul shall be blessed (note that he does not say that his life shall be blessed), and that his days shall be spent in the service of His God. Through his words to Jacob, Lehi teaches us a great truth when he says: "I know that thou art redeemed because of the righteousness of thy redeemer..." (2 Nephi 2:3). 

Contrast this teaching with the idea that we are redeemed because of our righteousness (or better said our imagined righteousness) or our goodness, and we can begin to glimpse its significance. Lehi has observed that Jacob has beheld in his youth the 'glory' of his redeemer, and by doing so Jacob was blessed even as they unto whom Christ ministered in the flesh, a reminder to us that Christ's spirit is the same, yesterday, today and forever, and that we can also behold His glory.  

Lehi then teaches Jacob what the Lord has, through His words, taught him. As a type or order of teaching that we see many times in the Book of Mormon, Lehi begins with the fall of Adam and tells Jacob that the 'way is prepared from the fall of man, and salvation is free.' His next statement invites some thought: "And men are instructed sufficiently that they know good from evil..."  

Can you say that you know good from evil because you have been instructed sufficiently? Or is Jacob telling us that sufficient instruction has been given to us (parable of the sower) and it is up to us to receive His instruction so that we may know good from evil and also be able to behold His glory?

As with Alma, Lehi then instructs Jacob on the fact that a law was given unto men, but 'by the law no flesh is justified or, by the law men are cut off." It is because of the law that the justice of God comes into play for without the law, there would be no sin (Alma 42).   

Seeking righteousness by the works of the law has always been a stumbling block for Israel. The Righteousness of Christ is attained of faith and not by the works of the law (Romans 9:30-32). Christ offered himself to answer the ends of the law, to meet the demands of the law and justice. Redemption comes in and through the Holy Messiah, for he is full of grace and truth. Our part is to repent and come unto Him with a broken heart and a contrite spirit. When we do that, then He meets the demands of justice for us and begins the process of changing us to become like Him, the fruits of our repentance. If we don't repent then we suffer His justice (3 Nephi 27:13-21). Or to put it another way, He burns the hell out of us for Justice is God's. Why? Because He loves us.

After introducing the concept of God's Justice and Mercy, Lehi tells Jacob "how great the importance to make these things known to the inhabitants of the earth" (why?) "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...." 

Lehi again reminds us that it is not about our good works, our merits or our righteousness. Because that Christ makes intercession for all, then all men will stand in His presence to be judged of him "according to the truth and holiness which is in him."

Lehi then instructs Jacob (and us) that justice and mercy are in opposition to each other, the one coming because of the law and the other because of Christ (His atonement), and further describes one as punishment and the other as happiness. 

The often misunderstood statement that there must be "an opposition in all things" is stated as a great truth, and Lehi explains why. Without opposition there would be "no wickedness, neither holiness nor misery, neither good nor bad." Keep in mind that Lehi has already told Jacob that "men are instructed sufficiently that they may know good from evil." He is now explaining why this truth is so critical. He does this in verses 11-14, and because it is part of the instructions we have received that we may know good from evil, it is worth our time to search and 'hear' it. But to summarize, without opposition, there would be no purpose to our existence, in fact there would be no purpose for our creation and God's wisdom would be destroyed.  See verse 13.

Jacob, as well as us, are taught these things for our profit and learning, "for there is a God, and he hath created all things, both the heavens and the earth, and all things that in them are, both things to act and things to be acted upon. And to bring about his eternal purposes in the end of man, after he had created our first parents, and the beasts of the field and the fowls of the air, and in fine, all things which are created, it must needs be that there was an opposition; even the forbidden fruit in opposition to the tree of life; the one being sweet and the other bitter."

After this short discourse, Lehi teaches us another significant truth: "the Lord God gave unto man that he should act for himself. Wherefore, man could not act for himself save it should be that he was enticed by the one or the other." Nothing is more important to learn and nothing is more important to teach than this truth--it is our choice, the one or the other--only two choices--Good or the righteousness of God, or evil which is everything else.

Lehi then explains to Jacob about how an angel of God had fallen from heaven and became a devil, "having sought that which was evil before God. And because he had fallen from heaven, and had become miserable forever, he sought also the misery of all mankind. Wherefore, he said unto Eve, partake of the forbidden fruit, and ye shall not die, but ye shall be as God, knowing good and evil."

This order of teaching was utilized by Ammon and Aaron when they taught Lamoni and his father because it put them in the play. We are participants in the drama and cannot escape the choice between the one or the other. Jacob tells the same story that was told by many before, and would continue to be told by many after. Adam and Eve did partake of the fruit and were driven out of the garden of Eden and brought forth children; "yea, even the family of all the earth." But, notwithstanding, their fall, God prolonged the days of the children of men "that they might repent while in the flesh; wherefore (our) state became a state of probation, and (our) time was lengthened.... For he gave commandment that all men must repent."

And this is not all because He showed unto us that we were lost because of the transgression of our parents Adam and Eve. And because we are lost, the gift of repentance or turning to Christ was given to us, and we either choose to repent or we don't choose to repent. But if we repent then Christ will pay the demands of Justice and we will be found guiltless and spotless (3 Nephi 27:13-21). Lehi teaches Jacob that this is the reason "the Messiah cometh in the fulness of time, that he may redeem the children of men from the fall. Lehi's definition of redeemed is narrow. Because we are redeemed from the fall we "become free forever, knowing good from evil; to act for (ourselves) and not to be acted upon, save it be by the punishment of the law (His justice) at the great and last day, according to the commandments which God has given."

All men are thus free according to the flesh and are free to choose liberty and eternal life, through the great Mediator of all men, or to choose captivity and death, according to the captivity and power of the devil; for he seeketh that all men might be miserable like unto himself.

Lehi in his last recorded words to Jacob says (and notice the verbs)

"look to the great Mediator,

and hearken unto his great commandments (repent); 

and be faithful unto his words, 

and choose eternal life according to the will of his Holy Spirit; 

and not choose eternal death, according to the will of the flesh and the evil which is therein (in us), 

which giveth the spirit of the devil power to captivate, to bring you down to hell..."

And where did Lehi get these words which he taught? "I have spoken these few words unto you all, my sons, in the last days of my probation; and I have chosen the good part, according to the words of the prophet. And I have none other object save it be the everlasting welfare of your souls." Should we teach our children anything less?  Anything more?