2 Nephi 25:23)

“After All We Can Do” (2 Nephi 25:23) jared w. ludlow Jared W. Ludlow ([email protected]) is an associate professor of ancient scripture at BYU. Book of Mormon verse that has led to immense discussion and scrutiny A is 2 Nephi 25:23: “For we labor diligently to write, to persuade our children, and also our brethren, to believe in Christ, and to be reconciled to God; for we know that it is by grace that we are saved, after all we can do.” It is particularly the last part of the verse, “after all we can do,” that has garnered the most attention since it seems to qualify the statement on grace and leads inter- preters to define what grace means in LDS belief and consequently what role our efforts or works play in relation to grace. A significant article dealing with this verse, and to which this article is responding and nuancing, was written by Joseph Spencer in 2014.1 Spencer’s excellent analysis of this verse rein- forces the importance of focusing on the context of this verse, particularly the grammatical subjects within the verse, in order to pull the meaning out of the last phrase. Yet unlike Spencer’s article, which is a theological reading of the scripture, this piece will try to focus more on Nephi’s historical situation in an effort to better understand what Nephi’s words meant in their initial context Photo by Cathy Yeulet. Cathy Photo by (something Spencer cursorily alludes to in a later section of his paper). Too “For we know that it is by grace that we are saved, after all we can do.” often the last half of the verse is touted as an overarching statement of LDS RE · VOL. 18 NO. 1 · 2017 · 33–4733 34 Religious Educator ·VOL.18NO.1·2017 “After All We Can Do” (2 Nephi 25:23) 35 doctrine on grace without paying careful attention to its meaning within its the law of Moses. It is similar to what Abinadi would later teach the priests of original literary context. Nephi’s original context, especially the verses that King Noah when he responded to his own question directed to them: Does follow verse 23, emphasizes salvation only coming through Christ, yet it also salvation come by the law of Moses? (see Mosiah 12:31). He stated, “And now encourages continued observance of the law of Moses in order to be recon- ye have said that salvation cometh by the law of Moses. I say unto you that it ciled to God, for that is all they could do until Christ fulfilled the law through is expedient that ye should keep the law of Moses as yet; but I say unto you, his Atonement. that the time shall come when it shall no more be expedient to keep the law Spencer raises five excellent questions from the reading of 2 Nephi 25:23 of Moses. And moreover, I say unto you, that salvation doth not come by the that highlight the verse’s ambiguities and, consequently, its difficulty for law alone; and were it not for the atonement, which God himself shall make interpretation. The simple reading and traditional interpretation of verse 23, for the sins and iniquities of his people, that they must unavoidably perish, that grace comes chronologically after we have expended our best efforts, is notwithstanding the law of Moses” (Mosiah 13:27–28; emphasis added). the least likely correct interpretation even though it is often provided as a Question 4 explores the possible meanings of “after” in this verse, which proof text on the role of grace in LDS theology (and thus is frequently used is certainly one of most important issues since it can dramatically alter the as fodder by critics of the Church who feel that Latter-day Saints maintain a verse’s interpretation. As alluded to previously, “after all we can do” is often theology of “earning” salvation). Thus I agree with Spencer’s conclusion that interpreted as some type of chronological disclaimer that creates a relationship “the obvious reading of 2 Nephi 25:23 is anything but obvious.”2 In order to between grace and our best efforts or works. After we have exhausted all our set the stage for a discussion of a possible meaning of this verse, a brief discus- efforts, grace will then make up the difference and fill in the gap until we sion with Spencer’s five questions will follow. qualify for salvation.3 The difficulty with this view is determining the role of grace before we have done all that we can do. Another difficulty is determining Spencer’s Five Questions when we have done enough, or our “best,” in order for Christ to do the rest? Question 1 asks who the subject “we” in the verse is understood to be and Some commentators, like Stephen Robinson, have defined “after” as whether that subject changes. I concur with Spencer that a key to understand- something different from a chronological marker, more a term of separation. ing this verse is that the subject does not change, and thus the “we” is Nephi In this case, “after” becomes something like “in spite of ” or “notwithstanding” and other record keepers, prophets, and teachers who want to persuade their to emphasize the absolute role of grace in our salvation after all is said and 4 own children and brethren to believe in Christ. In other words, it is primarily done. The possible problem with this view is determining the role of one’s directed to their own people in their own day. own works in relation to salvation, especially in Nephi’s context. It can lead to Question 2 asks whether there is a difference between “believing in the notion that we do not need to do anything and we will be saved. Yet there Christ” and being “reconciled to God,” and which of them (or both) is con- are many scriptures that emphasize Christ’s commands to repent and obey, in nected to grace? As will be shown below, “reconciled to God” seems to be other words, to be a faithful, covenant-keeping disciple (e.g., Mosiah 2:24; 5 tied with keeping the Mosaic covenant under which they were bound, while John 14:15; 2 Nephi 32:1, 3–5). As will be discussed below, Nephi does “believing in Christ” helped them remember to whom the law was pointed seem to use “after” with a chronological sense, but more in the sense of the and who is the ultimate source of salvation. “Believing in Christ” was more sequence in God’s salvation history (the various acts or epochs through which linked to grace since Christ not only fulfilled the law of Moses but satisfied he works with his children here on earth), not “after” our own works. the law of justice, a gift offered through Christ’s Atonement. In question 5, Spencer explores how the wording of the verse would Question 3 points out the clear connection between salvation and grace be different if Nephi had meant “after we have done all we can do.” Stated and thus asks how this relationship should affect our interpretation of this another way, if Nephi didn’t word it this way, why is it often interpreted in verse. Nephi seems to emphasize this incontrovertible relationship so that his this sense? Thus question 5 focuses on the distinction between whatcan be listeners and readers will never think there is another way to salvation, such as done versus what has been done. I agree with Spencer here that the emphasis 36 Religious Educator ·VOL.18NO.1·2017 “After All We Can Do” (2 Nephi 25:23) 37 is not on what Nephi, his family, and his followers did or accomplished in the will emphasize a few verses later, that salvation can only come through Jesus past (or their works), but it presents what is expected of them to do, what can Christ. be done, even if that is not the cause of salvation. In the ensuing verses, Nephi shares that God promised that his writ- We will now try to explore this verse in more depth, paying particu- ings would be preserved and handed down to his seed. He also explains that lar attention to its literary context to hopefully better understand Nephi’s Joseph (of the Old Testament) was promised that his seed would never per- original intent and teaching. The discussion of the context will help us bet- ish (2 Nephi 25:21), which sets up Nephi’s next prophetic statement and ter understand the subjects of verse 23 and the progression of the argument leads up to our verse in question: “Wherefore, these things [Nephi’s writ- Nephi is making in this chapter. ings and prophecies] shall go from generation to generation as long as the earth shall stand; and they shall go according to the will and pleasure of God; Literary Context—Before 2 Nephi 25:23b and the nations who shall possess them shall be judged of them according to Second Nephi 25 comes after Nephi has quoted many chapters from Isaiah. the words which are written” (2 Nephi 25:22). Then in verse 23, Nephi sud- He starts this chapter sharing his feelings on the importance of Isaiah for his denly goes from first person singular to first person plural without explaining people despite the fact that he has not taught them in the manner of the Jews, who is joining him. “For we labor diligently to write, to persuade our chil- a deficiency which has made some of Isaiah’s sayings hard for them to under- dren, and also our brethren, to believe in Christ, and to be reconciled to God” stand.

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