Meaning it is possible to be confirmed into the Church and yet not have received the experience. 2 Nephi 28. This chapter contains many intertextual references, which Nephi used to signal this chapter’s preeminent importance. Enduring "to the end" (2 Nephi 31:20). . [Dennis L. Largey, "Enduring to the End," in, Doctrines of the Book of Mormon: The 1991 Sperry Symposium. I have identified hundreds of these meristic statements of the gospel throughout the Book of Mormon in Noel B. Reynolds, “Biblical Merismus in Book of Mormon Gospel References,” Society of Biblical Literature (forthcoming). 2 Nephi 4. . Nephi then spells out a multiplicity of functions performed by the Holy Ghost in the lives of Christ’s followers—all of which are essential in bringing them to eternal life. Further, they must continually exhibit this same “steadfastness in Christ” as they “press forward” and “endure to the end” (v. 20). See Reynolds, “The Gospel According to Mormon,” 226–27. Enos. . “Whosoever is of my church and (5) endureth . So in answer to the question of the meaning of the tree, Nephi is shown a series of vignettes from the life of the Savior. (3 Nephi 22:17.)" 2 Nephi 5. 1, pp. The Lamb of God Did Fulfil All Righteousness in Being Baptized by Water: Although Nephi lived over 500 years before the birth of the Savior, yet he knew by the power of revelation that the Savior was going to be baptized. For a more detailed discussion of this passage and its implications, ee Reynolds, “This Is the Way,” 79–91. 35–36). See Reynolds, “The Fifth Principle of the Gospel,” 121–22. He that endureth to the end, the same shall be saved. Then a benediction was pronounced, and he plunged beneath the water, taking care to be entirely submerged" (see Vol. But here Nephi chooses to speak about the main elements in the all-important doctrine of Christ. In the ancient temple or tabernacle, after passing into the sacred space, the first thing you would encounter would be the altar of sacrifice. 3 (Summer 1991): 31–50. . “Whosoever should (1) believe in this gospel . A path is meant to be followed. Rather, the passage presents a series of twenty-three statements—grouped in a series of five presentations of the doctrine of Christ—each of which mentions and relates two or more of the basic gospel elements. In the early summer of 1828, Joseph succumbed to the demands of Martin Harris and allowed him to take the first 116 pages of the translation manuscript home to show his family and friends. The voices of both the Father and the Son are quoted in the second variation pointing out to the young Nephi the elements of Christ’s example that are expected of all individuals; repentance and baptism are required for all who would receive the Holy Ghost (vv. [25] Nephi’s late version of the path does not mention Lehi’s iconic rod of iron, but it does include the idea that the Holy Ghost “will show unto you all things what ye should do” (2 Nephi 32:5). 2 Ne 8:3 he will make her wilderness like Eden, and her desert like the garden of the Lord Normally, Jesus Christ, as the Mediator, talks to the Prophets. In Jesus' great Intercessory Prayer (see John 17), He asked that His disciples would be made one in Him as He was one in the Father. 2 Nephi 4. Concerning the mode of baptism, the Encyclopedia says " . When we speak under the inspiration of the Holy Ghost, we, like the angels, are speaking “the words of Christ.”. 68-69). This was followed in due time by baptism and the offering of a sacrifice. When Nephi quotes the Father saying, “He that endureth to the end, the same shall be saved (v. 15),” only the last two gospel elements are stated explicitly. The passages discussed to this point seem to suggest that the principal themes for appreciation of the Book of Mormon in LDS discourse have never quite matched up with the perspective the Lord presents repeatedly to his prophets. For the first demonstration of these six elements as definitional in these three presentations, see Noel B. Reynolds, “The Gospel of Jesus Christ as Taught by the Nephite Prophets,” BYU Studies 31, no. 2 Nephi 6. 4–10). "Repenting of your sins" (2 Nephi 31:13), 4. Nephi powerfully emphasizes the conclusion of this key chapter by providing a sweeping assertion of its unique validity that is announced twice in parallel statements: 21 (a) And now behold, my beloved brethren, this is the way. The method of accumulation. [18]. which necessarily includes a discussion of the influence of and the balance between God's grace and man's works . 2, (2001): 30–33 for an early discussion of my reasons for preferring “straight” to “strait” as the original text for this passage. [20]. The intended audience is most immediately the congregation of the Nephites that will survive him. If that is correct, we would then see Nephi’s late composition as preserving the formal structure of their teaching as presented originally to him. We should assume that Lehi had that same experience and that this is what he was sharing with his sons at this point in 1 Nephi 10. Copyright © 2020 Alan C. Miner. Several generations of righteous people will follow and will in turn provide a witness to all the world—even in future dispensations—that Jesus lives and that his gospel is true (2 Nephi 27). 31:45 Teaching Tip on the Doctrine of Christ. It is extremely rare that God the Father personally talks to a Prophet. . The scripture specifies that “the laborer in Zion” should not work for money, meaning you should not be paid when you are doing service for the Church. (Joseph Smith, in TPJS 370). 2 Nephi 7. This happens in making promises or threats, and also in the language of contracts.182, [Allen H. Richardson, David E. Richardson, and Anthony E. Bentley, Voice from the Dust-500 Evidences Supporting the Book of Mormon, p. 268], [See the commentary (Andrew Skinner) on Helaman 8:14]. 2 Nephi 28:9,14,16,20,31; 2 Nephi 29:1 Nephi attributes none of these verses to Isaiah. See Reynolds, “Understanding Christian Baptism through the Book of Mormon,” 9–10. It seems that Nephi hoped to focus his readers’ attention on this explanation of the gospel by holding it back until for the end of his writing, rather than including it at the beginning of his history, where it best fits in his chronological account. Jesus Christ is the Way to Eternal Life (2 Nephi 31-32) In 2 Nephi 31, we learn we need to follow Christ’s example and doctrine. 2 Nephi 2. to the end, will I (6 again) establish” (D&C 10:69). This scripture is not a blanket statement that implies we should not work. Nephi is going change subjects-from the workings of the … describes the Jewish baptism as part of their initiatory ordinance. . [11]. It may be that we have trouble fitting this into our concept of that vision because Nephi never claims to have seen these teachers. 2 Nephi 32:9 -- On Praying Always "But behold, I say unto you that ye must pray always, and not faint; that ye must not perform any thing unto the Lord save in the first place ye shall pray unto the Father in the name of Christ, that he will consecrate thy performance unto thee, that thy performance may be for the welfare of thy soul." [2]. Unlike the two later passages in which Mormon presents Christ teaching his gospel as quotations without editorial commentary, Nephi provides us in 2 Nephi 31 with a highly developed presentation of his own understanding of the gospel as derived from what he was taught by the Father and the Son, quoting them repeatedly to make and substantiate his points. A meristic presentation. . [19] But with the Book of Mormon presentations of the gospel, we can see that there are five things necessary for any person who wishes to be saved. Scot Invite students to analyze Romans 6:3–6, looking for key words or phrases that confirm that following the example of Jesus Christ requires more than being baptized. All men have been promised by the Father from the beginning that if they would repent and accept baptism sincerely, they would receive the Holy Ghost and the remission of sins. Furthermore, Nephi counseled his people to ". For a detailed explanation of inclusion, or envelope structures, see Reynolds, “The Gospel According to Mormon,” 218–34, or, for a briefer account, Reynolds, “This Is the Way,” 80. (2) Second, there is a person called the Father, who is identified as God. 2 Nephi 31 records Nephi’s explanation of the purpose behind Jesus’ baptism, an event that Nephi had previously foreseen in vision (1 Nephi 11:27), in an attempt to expound “in plainness” upon “the doctrine of Christ” (2 Nephi 31:2–3). (3) He "witnesseth unto the Father that he would be obedient unto him in keeping his commandments" (2 Nephi 31:7). 2 (Fall 1996): 26–56, for a basic survey of how each of these six gospel principles is developed and used by writers throughout the Book of Mormon. (John 17:3). Even with the huge surge in teaching and scholarly writing about the Book of Mormon in recent decades,[7] very few readers of this chapter can remember confidently who it was that was teaching Nephi as he watched the baptism of Jesus in this vision. [18] For example, Mark 16:16 quotes Jesus’s statement of his gospel to his disciples as follows: “He that believeth and is baptized shall be saved.” This and other similar passages are often used to argue that all that is required for salvation is faith in Christ, or faith and baptism. Alma. But in the preceding sentence, “these things” refers directly to the mercy the Lord has shown “unto the children of men, from the creation of Adam” down to the present time (Moroni 10:3)—a mercy most obviously identified with the gospel of Jesus Christ, which teaches all mankind how to repent and receive eternal life, through the power of his atonement. But this is a conditional form of prophecy, for the outcome will be determined for each person through his or her own willingness to follow Christ and to endure to the end in faithfulness to him. These six elements are mentioned a total of sixty-four times in these twenty-three statements with the following frequencies: faith (8), repentance (14), baptism (19), Holy Ghost (9), enduring (8), and eternal life (6)—all within 2 Nephi 31. 9. Those who receive this blessing of the Spirit and then turn away or deny Christ would have been better off “not to have known” him. The Pharisees were very quick to criticize the Savior whenever He did anything which was contrary to their law. Nephi begins his long sermon/prophecy by describing the future coming and ministry of Jesus Christ among the Jews, who “will reject him because of their iniquities and the hardness of their hearts and the stiffness of their necks” (2 Nephi 25:12). Jarom. (2 Nephi 31:211) What is the nature of this "oneness"? Mosiah. [23], Nephi identifies three additional functions that the Holy Ghost serves in the lives of Christ’s followers. 2 Nephi 2:4 The way is prepared from the fall of man (Illustration #1): He Offereth Himself unto Those with a Broken Heart. the [baptism] is only valid when performed by immersion in a natural fountain or stream or in a properly constructed [vessel]. 2 Nephi 3. Jacob. [31]. When Moses says, "Hear, O Israel: The Lord our God is one Lord" (Deuteronomy 6:4), he means, as the Muslims say, "There is no God but God." 2. This passage marks a transition point. After grapes were harvested, they were carried in baskets to a grape press. 2 Nephi 31–33 are Nephi’s final thoughts and teachings to his people. Female candidates were baptized and then they offered a sacrifice. And the small appended explanation of the voice of angels that constitutes the third inclusio, is signaled by the repetition of the full clause in 2 Nephi 31:21 that incorporates the introductory phrase from 2 Nephi 31:2 to signal the end of the second inclusio.[13]. We begin our journey by acting on faith and entering the sacred space. The Father endorses the words of the Son as “true and faithful,” and reformulates the warning positively as a promise: “he that endureth to the end, the same shall be saved.” We see confirming evidence that this instruction was part of Nephi’s original vision when he quotes this same language in his first report of that vision (1 Nephi 13:37—“if they endure to the end”). Do ye not remember that I said unto you that after ye had received the Holy Ghost ye could … 25:33 Connecting Points, 2 Nephi 32:6. The first section (2 Nephi 25–30) integrates the view of the future as seen by Nephi and Lehi in their visions with that of Isaiah. We are instructed by him to “press forward” on this path “with a steadfastness in Christ, having a perfect brightness of hope and a love of God and of all men.” By contextualizing this trilogy as the way in which a convert must endure to the end, Nephi provides a basis for the developed treatment faith, hope, and charity will receive in the closing chapters of the Book of Mormon from Mormon and Moroni. 2 Nephi 5. . This was followed in due time by baptism and the offering of a sacrifice. There, individuals trod on the grapes so that the juice flowed into a vat, where it was gathered into containers. Are there three Gods or one? these three constitute three distinct personages and three Gods." The Second Book of Nephi (/ ˈ n iː f aɪ /), usually referred to as Second Nephi or 2 Nephi, is the second book of the Book of Mormon.The original translation of the title did not include the word "second". 21–22). But then Nephi was also shown that apostate Christianity had “taken away from the gospel of the Lamb many parts which are plain and most precious” (v. 26). For an explanation of how the Book of Mormon writers use the terms “gospel” and “doctrine” of Christ interchangeably, see Noel B. Reynolds, “This Is the Way,” Religious Educator 14, no. “Whosoever (2) repenteth and cometh unto me (3 and 4) [baptism and receiving the Holy Ghost], the same is my church” (D&C 10:67). Photograph by Tana and Mac Graham. . But as he clarifies, no convert could have made it onto this path “save it were by the word of Christ with unshaken faith in him, relying wholly upon the merits of him who is mighty to save” (v. 19). 2 (2015): 50–75. Yet in the Book of Mormon, the prophet Nephi preached the way to salvation, or "doctrine of Christ" was the "only and true doctrine of the Father, and of the Son, and of the Holy Ghost, which is one God, without end." The first part is found in 2 Nephi 31 and is a complete, self-contained unit. . (2 Nephi 31:13), 6. This year’s Mutual theme helps us see how we can move forward while standing firm. 2 Nephi 31:8 After [Christ] Was Baptized with Water, the Holy Ghost Descended upon Him in the Form of a Dove: Allen & David Richardson and Anthony Bentley note that the Book of Mormon was written by prophets who were conversant with Hebrew customs and language (1 Nephi 1:2). for the purpose of convincing them of the true Messiah” (v. 18). The strait gate that allows people onto this “straight and narrow” path “is repentance and baptism by water, and then cometh a remission of your sins by fire and by the Holy Ghost” (v. 17). 2 Nephi 31:20 by LDS Scripture of the Day | posted in: Book of Mormon | 0 …Wherefore, if ye shall press forward, feasting upon the word of Christ, and endure to the end, behold, thus saith the Father: Ye shall have eternal life. ^ 2 Nephi 28:32 The phrases “saith the Lord God of hosts!” is the same in Jeremiah 50:31, and “I shall lengthen” is the same in 1 Kings 3:14, and “I will be merciful” is the same in Hebrews 8:12. At no point in this chapter does Nephi simply list out the six gospel elements that he is presenting—as a modern writer would certainly do. Let’s carefully look at 2 Nephi chapter 31. . 21). 3, p. 1594] 2 Nephi 17:3 The conduit of the upper pool (Illustration): The Gihon Spring at the entrance of Hezekiah's Tunnel, Jerusalem. 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