Jacob poses the question of what would become of our spirits, and indeed our very spirituality, without the resurrection of the physical body. One of the unique and most powerful doctrines of Mormonism is the sanctity of the body and its role in our eternal salvation.
Jacob teaches, "O the wisdom of God, his mercy and grace! For behold, if the flesh should rise no more our spirits must become subject to that angel who fell from before the presence of the Eternal God, and became the devil, to rise no more" (2 Nephi 9: 8).
Jacob masterfully pairs the attributes of God with elements of the plan of salvation. So in addition to the doctrine of the resurrection from the grave comes the attributes of wisdom, mercy, and grace--all from a loving Savior.
This debate goes clear back to the time of our Lord's mortal ministry as the idea of a physical body enhancing eternal glory would be challenged by Greek theology and philosophy. The popular idea of its time influencing future generations of Christianity would be that the safest course to spirituality would be to overcome the physical nature of the body and get rid of the body entirely in order to let the spirit rule freely. Indeed the source of all sin and temptation is expressed in the gratification of the carnal and the physical.
John argues against such a philosophy in his first epistle, as he opens with his testimony of the Lord Jesus Christ by saying,
"That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life;
"(For the life was manifested, and we have seen it, and bear witness, and shew unto you that eternal life, which was with the Father, and was manifested unto us;)
"That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ" (1 John 1: 1-3).
John gives his testimony of a tangible Savior, whom he has heard, seen with his eyes, and even handled with his hands. The prevailing philosophy was that Jesus could not be perfect with a physical, mortal body, so the apparent physical nature of Jesus was somewhat akin to a hologram. It looked real and three-dimensional but was not of a tangible substance.
Yet the Restoration of the gospel in this dispensation began with the end clearly in view from the beginning, as young Joseph saw in the grove two perfected, glorified Beings with physical bodies. And therein lies the source of Their power. It was almost as if God would declare, "Joseph, this is how you're supposed to end up."
As the revelations unfolded, the doctrine of the sanctity of the body would become apparent with verses of revelation such as the following:
"For whoso is faithful unto the obtaining these two priesthoods of which I have spoken, and the magnifying their calling, are sanctified by the Spirit unto the renewing of their bodies" (D&C 84: 33).
"And if your eye be single to my glory, your whole bodies shall be filled with light, and there shall be no darkness in you; and that body which is filled with light comprehendeth all things" (D&C 88: 67).
"They who are of a celestial spirit shall receive the same body which was a natural body; even ye shall receive your bodies, and your glory shall be that glory by which your bodies are quickened" (D&C 88: 28).
In the end we will receive the same glory as that by which are bodies are quickened, or made alive, and that glory, hopefully of a celestial nature, will be made manifest in our mortal, resurrected tabernacles.
Last December as my wife, two kids, and I were in the Provo Temple waiting for my kids to perform the baptisms for their grandparents, I saw rows of college students waiting in turn to perform ordinances for the dead. For a moment I saw them as vessels of light, carrying light and life inherent in a physical tabernacle to waiting spirits on the other side, allowing resurrected bodies to possess characteristics of godliness.
It is such a beautiful and glorious plan.
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