. 2 Nephi 13 ... 2 Nephi 24. Instead, I will occasionally refer to my own publications where points have been developed or documented more fully, in the hope that these references might be helpful for some readers. In a final aside to readers—also addressed as “my brethren”—Nephi goes on to urge them to seek knowledge and understanding, to “pray always and not faint” (2 Nephi 32:7–9). [Barry Robert Bickmore, Restoring the Ancient Church: Joseph Smith & Early Christianity. Hence the importance of Nephi’s teachings in helping to illustrate the difference between the experience … While baptism is necessary as a prerequisite for the remission of sins, this remission is a subsequent gift from the Father that comes “by fire and by the Holy Ghost.”. [Gerald N. Lund, "The Fall of Man and His Redemption," in The Book of Mormon: Second Nephi, The Doctrinal Structure, p. 98] 2 Nephi 2:4 The way is prepared from the fall of man (Illustration #2): Lehi's 2 Nephi 31: 21: "And now, behold, my beloved brethren, this is the way; and there is none other way nor name given under heaven whereby man can be saved in the kingdom of God. 2 Nephi 33. Nephi then creates the envelope that will contain the long first section of his sermon by beginning with: “I will proceed with mine own prophecy (2 Nephi 25:7),” and then ending with: “And now I Nephi make an end of my prophesying” (2 Nephi 31:1). It may be that we have trouble fitting this into our concept of that vision because Nephi never claims to have seen these teachers. at that time, the day will come that it must needs be expedient that they should believe these things” (v.16). . "Repenting of your sins" (2 Nephi 31:13), 4. And now, behold, this is the doctrine of Christ, and the only and true doctrine of the Father, and of the Son, and of the Holy Ghost, which is one God, without end. Receiving "the baptism of fire and of the Holy Ghost." While it is tempting for us in a modern context to reinterpret Nephi’s admonition as encouragement to study the scriptures, in this specific context he apparently intends us to understand “feasting upon the words of Christ” as choosing to act continually as directed by the Holy Ghost. 2 Nephi 12. Nephi did not include an account of this unparalleled experience in his initial account of the larger vision of which it was a part, but held it back for emphasized presentation at the end of his writings. Then a benediction was pronounced, and he plunged beneath the water, taking care to be entirely submerged" (see Vol. While Nephi probably saved the material in 2 Nephi 31 for the end of his writings to give it proper emphasis, the actual effect of his strategy on modern readers, in my experience, is that they tend to overlook it. Although we cannot know the extent to which later prophets had access to Nephi’s small plates, it is clear that his phrasing and teachings persist through their writings to the very end of Mormon’s volume. . Again we are referred back to Nephi’s great vision in which he was shown that after the crucifixion of Jesus Christ, when the Bible first went forth from the Jews to the Gentiles, “it contained the fullness of the gospel of the Lamb” (1 Nephi 13:24). . Nephi’s presentation of the gospel of Christ. While these chapters do contain some commentary on the prophecies of Isaiah, we soon notice that their principal content is based largely on what Nephi (and Lehi) had learned in that great vision given at the first camp in the wilderness. For Latter-day Saints, it is acceptable to say both that there is one God, and that there is a plurality of Gods, depending on the context. This is the heritage of the servants of the Lord, and their righteousness is of me, saith the Lord.' ... Prayers have so much more power and meaning when you pray by name and need. whereby man can be saved in the kingdom of God” (v. The dates prefacing each of the bibliographic entries above will be used in these Notes as shorthand titles for the associated publications. Alma. By taking this approach, I will be able to present a comprehensive interpretation of 2 Nephi 31 in a single paper and refer those desiring more detailed discussions of certain points to other readily available articles. Enduring "to the end" (2 Nephi 31:20). This experience with the Holy Ghost sustains the recipient in this life and provides the basis for the hope of eventually experiencing the presence of the Father and the Son for all who will receive eternal life—the final fulfillment of the Father’s promise.. The essential elements of repentance are (1) humbling oneself before the Father, and (2) covenanting to obey him forever after. See Reynolds, “The Gospel According to Mormon,” 226–27. . Neither the authorized ordinances, nor the reception of the Holy Ghost can guarantee eternal life. Faith, hope, and charity characterize the mode of life by which converts to Christ’s gospel must endure to the end. "Repenting of your sins" (2 Nephi 31:13) 4. . Other examples of New Testament passages that feature meristic statements of the gospel include Ephesians 2:8, Matthew 3:11, 24:13–14, Acts 2:38, 19:4–6, and Romans 1:16. Nephi was then promised that these Nephite writings would eventually come forth to both Gentiles and Jews “upon all the face of the earth” and “make known the plain and precious things which have been taken away from them and shall make known to all kindreds, tongues, and people that the Lamb of God is the Eternal Father and the Savior of the world and that all men must come unto him or they cannot be saved” (vv. 2 Nephi 15:1-2 A winepress (Illustration): An ancient winepress. (2 Nephi 31:211) What is the nature of this "oneness"? 2 Nephi 31. (Joseph Smith, in TPJS 370). So life is a little crazy over here :) But I am so excited to share these lesson helps with you! [Larry E. Dahl, "The Doctrine of Christ: 2 Nephi 31-32," in The Book of Mormon: Second Nephi, The Doctrinal Structure, p. 356]. 2 (2015): 50–75. Nephi understands clearly that the reason he was shown the example of Jesus Christ’s baptism in vision was so that he and his people “might know the gate by which ye should enter” (v. 17). Once we understand that the gospel features these six basic elements, we can always recognize partial listings of those elements as implicitly referring to the entire set. . (Isaiah 43:10) This tradition is continued in the New Testament as, for example, when Jesus prayed to the Father he said, "And this is life eternal: that they might know thee the only true God, and Jesus Christ whom thou has sent." 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. And now behold, this is the doctrine of Christ. See Reynolds, “The Fifth Principle of the Gospel,” 117–27. 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). 1, pp. 2 Nephi 2. . A path is meant to be followed. Unless a Man Shall Endure to the End . 2 Nephi 26. 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. . In the prophetic perfect style of writing, the prophet who speaks of the future describes the event as if it had already occurred. But is this chapter devoid of prophecy? . . John W. Welch Notes 2 Nephi 11–12 2 Nephi 11:2–3 — Nephi Establishes His Word in the Mouth of Three Witnesses Nephi begins this long section, which he quotes from the book of Isaiah, by saying that his “soul delights in the words of Isaiah” (see also how Nephi repeats these words in 2 Nephi … 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. And 2 Nephi 31 is one of the key texts in the Book of Mormon’s presentation of Christ’s gospel. (2 Nephi 31:13), 6. 2 Nephi 26:31 — What Does Nephi Mean When He Says We Cannot Labor for Money? This section is the same as chapter 13 from the 1830 edition. These six can be identified as fundamental when we analyze their sixty-four occurrences—using a method of accumulation. Although the ordinance of baptism is prominently featured in the New Testament, the precise purpose and meaning of baptism is … The first great promise (and prophecy) from the Father was that for all who would enter in by the way (repentance and baptism), they would receive “a remission of [their] sins by fire and by the Holy Ghost” (vv. And only in this fifth formulation are all six gospel elements made explicit. (Acts 5:3-4) The New Testament also teaches that the Holy Spirit is a person, distinct from the Father and Son: "But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you." But, Nephi was informed, the Lord will also manifest himself unto the Nephite prophets who would “write many things which I shall minister unto them, which shall be plain and precious”—writings which will feature “my gospel . Repentance and baptism by water constitute the gate by which men can enter onto the path that leads to eternal life. 2 Nephi 31:15-21 -- LeGrand Baker -- a sacred conversation In these verses Nephi tells us part of a sacred conversation between himself, the Father, and the Saviour. Steadfastness in Christ, perfect brightness of hope, love of God and everyone, feasting upon the word, enduring to the end. 2 Nephi 7. Helaman. But it lieth in a straight course before him. 2 (Spring 1980): 1–18, for a detailed analysis of rhetorical structures in First Nephi. Photograph by Tana and Mac Graham. 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. [W. Cleon Skousen. It then becomes clear that Nephi understands that his own writings will play a key role in this restoration of Israel “from their lost and fallen state” as the Lord proceeds “to do a marvelous work and a wonder among the children of men” (v. 17). Enos. See Reynolds, “The Gospel of Jesus Christ as Taught by the Nephite Prophets,” 31–50, where cumulative analysis was first used implicitly to understand this passage and Reynolds, “The Gospel According to Mormon,” 218–34, for a complete and revised technical analysis. It is in 2 Nephi 31:20 that we hear the familiar phrase “endure to the end.” James taught us something similar: “Behold, we count them happy which endure” . 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).  Most easily recognizable as an authoritative statement of this gospel is 3 Nephi 27:13–21, where Christ comes one final time to his Nephite disciples and clearly states the basic principles of his gospel to them. Book of Mormon prophets consistently held this view and never characterized baptism as a washing away of sins—an understanding borrowed from pagan religions by early Christians and taught regularly throughout Christian history. See Noel B. Reynolds, “Understanding Christian Baptism through the Book of Mormon,” BYU Studies 51, no. These he promised to keep. The Book of Mormon lists several reasons for the baptism of the Christ including the one given by the Savior himself on the eastern continent: (1) "to fulfil all righteousness" (2 Nephi 31:5); in other words, the Savior was baptized in order to keep the commandments of the Lord. The covenant we witness at baptism is actually made when we repent. Then a benediction was pronounced, and he plunged beneath the water, taking care to be entirely submerged" (see Vol.  The striking fact is that exactly this same method is used by the Savior in his two presentations of the gospel as reported by Mormon in 3 Nephi 11 and 27, suggesting again that this method may have also been used when the Father and the Son presented their gospel to Nephi in that original vision given at the first camp in the wilderness. 1, p. 191) 2 Ne 2:26 that he may redeem the children of men from the fall Nephi’s exposition of the doctrine of Christ can be divided into two parts, both of which provide insight into the vision of the tree of life. The fact that baptism was practiced in ancient Israel might help explain why the Savior was not criticized by the orthodox Jewish people when He was baptized. 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. Nephi wrote that we must follow Christ “with full purpose of heart” and “with real intent” (2 Nephi 31:13) to receive the blessings of the Holy Ghost. Recognizing that there is a six-element formula that defines the gospel of Jesus Christ helps us to see another important rhetorical feature of this passage. Nephi was the fourth of six sons of Lehi and Sariah.He is believed to have been born in 615 BC. We do not have a comparable passage anywhere in scripture, and perhaps the only other recorded experience with the Father and the Son together that would be comparable would be Joseph Smith’s first vision. KnoWhys KnoWhys on 2 Nephi 31 KnoWhys on 2 Nephi 32 KnoWhys on 2 Nephi 33 Recommended Resources Learn about the Book of Mormon with verse by verse commentaries from renowned Book of Mormon scholars like John W. Welch and Brant A. Gardner in the ScripturePlus app. ^ 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. Four times Nephi was told that the removal of these “plain and precious things” from the Bible, will cause “an exceedingly great many” to stumble “insomuch that Satan hath great power over them” (vv. 2 Nephi 31. “And now, behold, my beloved brethren, this is the way; and there is none other way nor name given under heaven whereby man can be saved in the kingdom of God.  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. 1 (Spring 1991): 123. “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). That the Holy Spirit is God is shown by Peter's accusation of Ananias, "Why hath Satan filled thine heart to lie to the Holy Ghost" . See Reynolds, “This Is the Way,” 79–91. First, the Holy Ghost enables its recipients to “speak with a new tongue—yea, even with the tongue of angels” (v. 14). 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). 2 Nephi 31:4-7 If the Lamb of God, he being holy, should have need to be baptized by water, to fulfil all righteousness, how much more need have we, being unholy, to … 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. . The formulation of the gospel—as received by Nephi in that vision—provided the basic model of how to come unto Christ for the Nephite dispensation and is the one the saints of the last dispensation have been directed to study and teach. (4) Fourth, there is a person called the Holy Spirit who is identified as God. Leaving no doubt of how important this principle is for all men to understand, Nephi concludes: “I know by this that unless a man shall endure to the end, in following the example of the Son of the Living God, he cannot be saved” (v. 16). But then two chapters later he does include Lehi’s long explanation to his sons of things that he had learned about “a prophet which should come before the Messiah to prepare the way of the Lord” (1 Nephi 10:7). 2 Nephi 31:4–13– Jesus Christ set the perfect example of obedience when He was baptized. The method of accumulation. . 2 Nephi 30. 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. There, individuals trod on the grapes so that the juice flowed into a vat, where it was gathered into containers. Second Nephi 31 is clearly the most authoritative and unfiltered statement of the gospel of Jesus Christ and the Father anywhere in known scripture. . See Reynolds, “Understanding Christian Baptism through the Book of Mormon,” 9–10. Jared T. Parker, “The Doctrine of Christ in 2 Nephi 31–32 as an Approach to the Vision of the Tree of Life,” in The Things Which My Father Saw: Approaches to Lehi’s Dream and Nephi’s Vision (2011 Sperry Symposium), ed. “For this cause hath the Lord God promised unto me that these things which I write shall be kept and preserved and . 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. According to Larry Dahl, the doctrine of Christ as explained by Nephi in 2 Nephi includes the following elements: 1. 2 Nephi 31–33 are Nephi’s final thoughts and teachings to his people. But none of the revelations given to him contain a similar account. This chapter contains many intertextual references, which Nephi used to signal this chapter’s preeminent importance. Normally, Jesus Christ, as the Mediator, talks to the Prophets. The repeated emphasis on “plainness” in these passages will now be examined to show how these references play an important role in Nephi’s framing of that text. But it also includes eventually the Lamanites, the Jews, and the Gentiles who will read and believe his words in the future. 2 Nephi 25. . First and Second were added to the titles of The Books of Nephi by Oliver Cowdery when preparing the book for printing. For what I seal on earth shall be brought against you at the judgment bar.  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. . In the second half (verses 17–20), Nephi restates the entire complex in his own words, developing in more detail his understanding of faith, the functions of the Holy Ghost, and enduring to the end more fully. 2 Nephi 12. 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. 68-69). 3 (2014): 117–27, for an account of how “enduring to the end” was eventually recognized and included as a basic gospel principle in official Church publications—beginning with Preach My Gospel in 2005. As Nephi concludes and emphasizes that “as many of the Gentiles as will repent are the covenant people of the Lord; and as many of the Jews as will not repent shall be cast off. (2 Nephi 32:3) To feast upon something is to savor it, to enjoy it, to consume a great deal of it because it brings joy, not out of a sense of duty. 2 Nephi 10. I have noted previously that this foundational chapter expands our traditional summary of basic gospel principles to include “enduring to the end.” A careful reading suggests it may offer correctives to many other traditional Christian teachings and, in some cases, even to some elements of LDS gospel discourse. 2 Nephi 13 ... 2 Nephi 24. “We talk of Christ, we rejoice in Christ, we preach of Christ, we prophesy of Christ; . 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