2 Nephi 2
I love the doctrines of agency and opposition. I feel that they are both empowering doctrines that by reading about them and experiencing them give us power and perspective and therefore wisdom, if we choose.
Chapters 1-3 and some of four cover the last words of Lehi to his sons, as he puts it in ch. 1:14 - “hear the words of a trembling parent, whose limbs ye must soon lay down in the cold and silent grave, from whence no traveler can return.”
The first chapter is addressed to Laman and Lemuel and has to do with the blessing of the promised land and blessings they will receive if they are faithful in keeping the commandments.
The second chapter is addressed to Jacob, who is more spiritually mature than Laman and Lemuel, and is ready to receive the doctrine of opposition, agency and the purpose of life. He can tell Jacob these things, knowing he will receive them readily because Jacob has a consistent belief and witness that God exists. Lehi begins with testifying that all the affliction Jacob has experienced will be consecrated for his gain (v 2).
2 Ne 2:2-4 reveals to us that Jacob has " "beheld that in the fullness of time he (Christ) cometh to bring salvation unto men" and that he “hast beheld in thy youth his glory.” Jacob has a special witness of Christ and the salvation he brings. Having established Jacob’s belief in God, Lehi teaches about the necessity of opposition by using a thought chain.
2 Ne 2:11-13 Logic chain
No law – no sin – no righteousness – no happiness – no punishment – no misery – no God – no us! – no earth – no creation – to acting or acting upon
Lehi works backward to prove this and adds in some information to support it and make it clear, but I call this one a testimony chain:
2 Ne 2:14-21
There is a God – created all things – eternal purpose (to act and be acted upon) – there is opposition (forbidden fruit v tree of life) – God gave agency – enticement/enticer – life is probation/test – all men are lost – need a Savior.
If you are to understand the purpose of life you must acknowledge God. This is the reason Laman and Lemuel could not or would not grasp the meaning of life because “they knew not the dealings of that God who had created them”
You can explain the connection between many of these things singly. But doing so means we define these things ourselves, with our limited minds and experience, which would “destroy the wisdom of God” (v 12). To understand it as a whole requires an understanding of the author of everything.
Why is it important to know that everything has it's opposite? I particularly love this doctrine because I think it is empowering. To have a definition of what is right and what is wrong, or even more basic, to know that I have the power to make a choice because there are choices, is exhilarating! but what makes it empowering is my belief in God - just as Lehi stated. If I believe in God and his creations and purposes and that He cares what I choose, I can make some really great and powerful decisions regarding my life and my family and others I associate with.
Side note before I continue on this subject: 2 Ne 2:21-23 contains some of those plain and precious truths that The Book of Mormon restores concerning Adam and Eve and their choice in the garden.
On to joy as a product of opposition:
2 Ne 2:24-28 , specifically verse 25 is a verse that we hear often quotes in the LDS church regarding our purpose: that we might have joy. As we read on in the following verses, we have joy by knowing about redemption, that we are free forever, knowing good and evil, that we are to act and NOT be acted upon (at least try), we can expect consequences for our choices, and that we can choose (agency). All these things are a part of having joy and truly being liberated.
I read an enlightening talk by President Marion G. Romney, entitled "The Perfect Law of Liberty" given in General Conference, October of 1981. He says this of agency:
While perhaps it is seldom, if ever, contended that either political independence or economic freedom alone brings perfect liberty, it is not, however, uncommon for free agency to be considered as synonymous with freedom of the soul. And it is true that the God-given right to choose one’s course of action is an indispensable prerequisite to such freedom. Without it we can scarcely enjoy any type of liberty—political, economic, or personal. It is one of our greatest heritages. . . . Free agency, however, precious as it is, is not of itself the perfect liberty we seek, nor does it necessarily lead thereto. As a matter of fact, through the exercise of their agency more people have come to political, economic, and personal bondage than to liberty. While political independence, economic freedom, and free agency may contribute to liberty of the soul, they do not guarantee it.
What kind of liberty then, guarantees liberty of soul? The kind that comes in a belief in God, Jesus Christ and their plan and purpose for us. There are three people that I can think of and have read about that exhibited this liberty of soul. The first is Christ, whom Elder Boyd K. Packer talks about:
During all of the taunting, the abuse, the scourging, and the final torture of crucifixion, the Lord remained silent and submissive. Except, that is, for one moment of intense drama which reveals the very essence of Christian doctrine.
That moment came during the trial. Pilate, now afraid, said to Jesus: “Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to release thee?” (John 19:10).
One can only imagine the quiet majesty when the Lord spoke. “Thou couldest have no power at all against me, except it were given thee from above” (John 19:11).
What happened thereafter did not come because Pilate had power to impose it, but because the Lord had the will to accept it.
“I lay down my life,” the Lord said, “that I might take it again.
“No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again” (John 10:17–18).
He, by choice, accepted the penalty for all mankind for the sum total of all wickedness and depravity; for brutality, immorality, perversion, and corruption; for addiction; for the killings and torture and terror—for all of it that ever had been or all that ever would be enacted upon this earth.
The second is Joseph Smith, who during and after all the abuse he endured, while on the way to his death said: "I am going like a lamb to the slaughter, but I am as calm as a summer's morning."
The third is Paul, who at the end of his ministry full of abuse and jail time said:
“I have fought a good fight, I have finished my course, I have kept the faith:
“Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing.” (2 Tim. 4:6–8.)
Surely Paul, in his soul, enjoyed perfect freedom. The Apostle’s conclusion that the reward won by him is to be available to others suggests that there must be a pattern of living by which each of us may attain it. This is true liberty of soul.
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