Nephi repeats that same pattern exactly in 2 Nephi 31, but with the difference that he finally provides a much longer and detailed account of how he was taught the gospel by the Father and the Son. Read this week's KnoWhy connected with the Come Follow Me curriculum, … 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" . 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. 3 Nephi. He Cannot Be Saved: Dennis Largey notes that, historically, Christians have supported divergent views of the doctrine of perseverance, or endurance to the end. . . First and Second were added to the titles of The Books of Nephi by Oliver Cowdery when preparing the book for printing. [28]. Approaching the task "with full purpose of heart, acting no hypocrisy and no deception before God, but with real intent" (2 Nephi 31:13), 2. 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. . might have (6) eternal life” (D&C 10:50). [20]. 1, pp. (See 2 Nephi 31:2-3) 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.” (2 Nephi 31:21) Let’s go through this carefully so that we all know and understand the doctrine of Christ. 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]. The long inclusio that constitutes the first section of the sermon is marked off doubly—first by Nephi’s references to his own prophecy as discussed above—and second by his introductory discussion of plainness in writing and prophesying: “my soul delighteth in plainness (2 Nephi 25:4),” which he repeats exactly in 2 Nephi 31:3. Nephi goes on to prophesy that the crucifixion and resurrection of Christ will launch a new kind of ministry among the peoples of the world. 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. Among these, he is specifically shown the baptism of the Savior. . 2 Nephi 10. 2 Nephi 6:12 (focus on the Gentiles, again) Economical Hierarchy. 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. This passage can easily be interpreted to mention all six of the elements of Christ’s gospel or “points of his doctrine” as it will be explained in the subsequent discussion of 2 Nephi 31 and later in this essay: 1. [Larry E. Dahl, "The Doctrine of Christ: 2 Nephi 31-32," in The Book of Mormon: Second Nephi, The Doctrinal Structure, p. 356]. Steadfastness in Christ, perfect brightness of hope, love of God and everyone, feasting upon the word, enduring to the end. See Reynolds, “The Fifth Principle of the Gospel,” 121–22. A third brief inclusio is created at the end of the sermon as Nephi expands the discussion to explain his phrase “voice of angels” and ends a second time repeating the full clause at 2 Nephi 31:21: “This is the doctrine of Christ” (2 Nephi 32:6). 2 Nephi 4. 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. 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. A path is meant to be followed. 2 (Spring 1999): 6. Among these, he is specifically shown the baptism of the Savior. There are numerous other examples of this throughout the New Testament. 3. 2 Nephi 2. Again at the end, he provides more context for readers of this written version, and laments “I Nephi cannot say more. Enduring "to the end" (2 Nephi 31:20). 2 Nephi 31–33 are Nephi’s final thoughts and teachings to his people. [14]. This rule was, of course, also preserved in the temple at Jerusalem" (Vol. 4–10). The chapter began with an explicit reminder of the prophecy given to both Lehi and Nephi in their separate visions received at the first camp in the wilderness that a prophet would baptize Jesus Christ. A male candidate was first circumcised. 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). . 2 Nephi 7. 2 Nephi 28. 2 Nephi 5. 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. Jacob. these three constitute three distinct personages and three Gods." 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. 1, p. 191) 2 Ne 2:26 that he may redeem the children of men from the fall 2. 2 Nephi 28. The prophet so transports his mind ahead that he describes a future event as if it had been already seen or heard by him. 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. Scot In verses 14–16, Nephi reports in detail the powerful emphasis made by both the Father and the Son that none of our positive responses to this gospel invitation will lead to eternal life except for those who “endure to the end.” The point is made first negatively by the Son who states clearly that if someone who has repented and been baptized sincerely and then receives the blessing of the Holy Ghost as evidenced by speaking with the tongue of angels—and after all this should deny (reject or turn against) him, “it would have been better for” that person “that [he] had not known me” (v. 14). 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. For, “the Lord God shall commence his work among all nations, kindreds, tongues, and people to bring about the restoration of his people upon the earth” (2 Nephi 30:8). 1 Nephi 13:7-9. . Since 2005 the Church has officially recognized this warning and promise as an articulation of a fifth basic gospel principle.[15]. (i) And there is none other way nor name given under heaven. Furthermore, Nephi counseled his people to "do the things which I have told you I have seen that your Lord and your Redeemer should do; for, for this cause have they been shown unto me that ye might know the gate by which ye should enter" (2 Nephi 31:17). [21] No other prophet claims to have been taught the basic elements of the gospel by the Father. 2 Nephi 31: 13: “Wherefore, my beloved brethren, I know that if ye shall follow the Son, with full purpose of heart, acting no hypocrisy and no deception before God, but with real intent, repenting of your sins, witnessing unto the Father that ye are willing to take upon you the name of Christ, by … Continue reading 2 Nephi 31: 13 → Enos. 2. See Noel B. Reynolds, “Understanding Christian Baptism through the Book of Mormon,” BYU Studies 51, no. and my rock and my salvation” (vv. But many of the Gentiles will believe and will use the Nephite record to teach the remnant of Lehi, the Jews, and other Gentiles. 2 Nephi 32. [13]. 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.”. This scripture is not a blanket statement that implies we should not work. The Only True Doctrine of the Father, and of the Son, and of the Holy Ghost, Which Is One God Without End: Naturally, these propositions present a problem. Through years of personal inquiry, I have learned that relatively few Book of Mormon readers seem to have been appropriately impressed with the fact that—as part of that vision—Nephi was actually team-taught the gospel by the Father and the Son! See Reynolds, “This Is the Way,” 79–91. The most comprehensive and authoritative account of the full gospel of Jesus Christ was given around 590 BCE by the Father and the Son to Nephi, a young prophet from Jerusalem—and probably as well to his father, Lehi. But all this is only a beginning, for the new convert has only entered into “this straight and narrow path which leads to eternal life” (v. 18). 2 Nephi 30. 2 Nephi 11. 2 Nephi 13 ... 2 Nephi 24. Because of our modern writing methods, we don’t learn the techniques used by ancient writers to signal emphasis. 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. Baptism is not a washing away of sins, but constitutes a person’s witness to the Father that he has repented of those sins and will keep his commandments. Apparently following a pattern set for him by the Father and the Son, Nephi’s summary of the gospel message is composed of a series of meristic statements based on a complex of six gospel elements. 2 Nephi 32. This rule was, of course, also preserved in the temple at Jerusalem" (Vol. 2 Nephi 31-33 Mar. 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 31 Nephi's discourse on the doctrine of Christ 2 Nephi 31:3 My soul delighteth in plainness. 7. Jacob. For discussion of scholarly findings on this point, see Noel B. Reynolds, “The Coming Forth of the Book of Mormon in the Twentieth Century,” BYU Studies 38, no. 2 Nephi 12. 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. Receiving the promise of eternal life (2 Nephi 31:20). And by this means the Lord stated, they could “bring to light the true points of my doctrine, yea, and the only doctrine which is in me” (D&C 10:62; compare 2 Nephi 31:21). 2 Nephi 31 Chapter 31 Nephi tells why Christ was baptized—Men must follow Christ, be baptized, receive the Holy Ghost, and endure to the end to be saved—Repentance and baptism are the gate to the strait and narrow path—Eternal life comes to those who keep the commandments after baptism. [Larry E. Dahl, "The Doctrine of Christ: 2 Nephi 31-32," in, The Book of Mormon: Second Nephi, The Doctrinal Structure. . . He then offers a verbal diagram or image to help us understand the gospel as it had been taught to him. 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 Pharisees were very quick to criticize the Savior whenever He did anything which was contrary to their law. While these differences do not constitute contradictions, it does seem that in his final presentation, Nephi has taken the long view of human lives as a whole, while Lehi’s account of the same vision was very focused on the present prospects for faithful living by his own immediate family. See also Noel B. Reynolds, “The True Points of My Doctrine,” Journal of Book of Mormon Studies 5, no. describes the Jewish baptism as part of their initiatory ordinance. In 2 Nephi 27, Nephi adds a wealth of prophetic detail not found in Isaiah--about events that will occur thousand of years after his time. He is able to use this complex set of repetitions and variations to introduce a powerful set of connections between the six basic elements of the gospel and to integrate his own understanding and testimony into the whole. The prophet Nephi, writing in the 6th century BC, similarly taught that God “speaketh unto men according to their language, unto their understanding” (2 Nephi 31:3). 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. 2 Nephi 7 [JST of Isaiah 50 . Nephi and his family lived in Jerusalem, circa 600 BC, during the reign of King Zedekiah, until Lehi was commanded by God to take his family and flee into the wilderness. He or she must now “press forward, feasting upon the word of Christ and endure to the end,” in order to receive eternal life (v. 20). Nephi’s earlier reportage of that vision contained a single verse briefly describing Christ’s baptism—a verse that we can now recognize as a place holder (1 Nephi 11:27) that would be used to reorient his readers in 2 Nephi 31. 2 Nephi 6. Previous: 2 Nephi Chapter 29 | Book Home | Next: 2 Nephi Chapter 31. 3 Nephi. 2 Nephi 31. 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