Moroni’s context is the admonition that we must judge between good and evil, but he says that the difference is as great as that between night and day (Moro. 7:15). Hence, Lehi’s assertion that we are taught sufficiently to know the difference is underscored by Moroni’s affirmation that the distinction is an obvious one, thanks to the Spirit of Christ, or Light of Christ, which “is given to every [person].” The Spirit of Christ, a universal bestowal, provides an eternal guarantee that human beings understand the difference between good and evil. Of course, individuals may refuse to listen to these spiritual promptings, but that does not mean that they lack the light of Christ, only that they ignore it.
The Apostle John also emphasized this concept: “There was a man sent from God, whose name was John. The same came for a witness, to bear witness of the Light, that all men through him might believe. He was not that Light, but was sent to bear witness of that Light. That was the true Light, which lighteth every man that cometh into the world” (John 1:6–9).
John explains that this universal light, bestowed on all human beings, is Christ, but understanding its full function requires the information provided by Moroni.
The Effect of Law: Lehi’s description of the law’s effect seems very pessimistic: “And the law is given unto men. And by the law no flesh is justified; or, by the law men are cut off.” The language, and intent, of this verse echoes Paul in Romans: “Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin” (Rom. 3:20). The concept that “no flesh is justified” by the law is common to both. Lehi has a slightly different reading of the nature of the law. Rather than Paul’s “by the law is the knowledge of sin,” Lehi has the law cutting men off from God. While the two concepts appear different, they are both referring to the same idea.
Lehi establishes first that human beings have the capacity to distinguish between good and evil and then that God commands humans to choose good. This is the law, whose purpose is to exalt us. Ironically, its immediate effect is to condemn us, because mortals are incapable of living it completely. Thus, “by the law no flesh is justified”; and in both Lehi and Paul’s statements, the law is the instrument against which we are measured and found in sin (hence, cut off from God in Lehi’s version).
The eternal law itself cannot exalt us because violating any portion of that law places us in a position of nonjustification. Lehi acknowledges that this is exactly what he means, for his second sentence defines the first: “by the law no flesh is justified; or, by the law men are cut off.” The law cuts us off from God. It does not bring us closer—again because we will, perforce, violate the law.
Lehi’s next sentence further defines our predicament: “By the temporal law they were cut off; and also, by the spiritual law they perish from that which is good, and become miserable forever.” While he does not define “they” at this point, they are Adam and Eve, to whom he returns later in the discourse. In the context of the Garden of Eden and the law, Lehi’s two types of separation are understandable. The “temporal law” is the Fall’s physical impact on their daily lives—e.g., difficulties in earning their daily bread. The “spiritual law” with its spiritual fall separated them from all that was good—by definition, God’s presence. Therefore, the effect of the spiritual fall was eternal misery.
As I read Lehi’s sermon, he is constructing his case in dramatic extremes: the world’s condition had there been no Atoning Messiah. Lehi is showing the darkness of despair before the Messianic hope brightens our lives.
Lehi’s Redeemer: In verse 6, Lehi introduces the theme of a world saved by “the Holy Messiah; for he is full of grace and truth.” This verse begins with “wherefore, redemption cometh… ”—establishing the causal relationship. It is because the world is doomed without a savior that God provides one. The Holy Messiah is prepared to be the redeemer because he is “full of grace and truth.” Just as the language concerning the law echoed Romans, the phrase “full of grace and truth” echoes John 1:14.