3 (Summer 1991): 31–50. Previous: 2 Nephi Chapter 29 | Book Home | Next: 2 Nephi Chapter 31. if these things are not true” (Moroni 10:4), where we usually assume “these things” refers to the veracity of Joseph Smith’s account of the Book of Mormon and its origins. 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." As Nephi later realizes he needs to explain, this means that they can “speak the words of Christ” as they “speak by the power of the Holy Ghost,” even as angels speak (32:3). 11–12). See Noel B. Reynolds, “The Fifth Principle of the Gospel,” Religious Educator 15, no. However, he also incorporates his own commentary that most likely developed during his forty-plus years of reflection and teaching. 2 Nephi 32. 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. 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." And so, enduring to the end—to be discussed next—can also be characterized as a process of “feasting upon the words of Christ” or doing what the Holy Ghost directs us to do. 2 Nephi 29. His brother Jacob seems to have the same image in mind when he says, “The way for man is narrow. Nephi further characterizes the process of enduring to the end in terms that give new meaning to the New Testament formula of faith, hope, and charity. He Humbleth Himself Before the Father – 2 Nephi 31:5-7 (6/14/2016) All Things What Ye Should Do – 2 Nephi 31:1-3 (1/17/2016) The Father, and the Son, and the Holy Ghost Are One – 3 Nephi 11:27, 2 Nephi 31:27 (1/3/2016) Ye Must Press Forward – 2 Nephi 31:19-20 (3/23/2015) The Straitness of the Path – 2 Nephi 31:9 (3/22/2015) Chapter 32 2 Nephi 31:20 -- On Hope "Wherefore, ye must press forward with a steadfastness in Christ, having a perfect brightness of hope, and a love of God and of all men. 2 Nephi 6:12 (focus on the Gentiles, again) Economical Hierarchy. whereby man can be saved in the kingdom of God” (v. . 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". 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. 3 Nephi. These he promised to keep. Explain to students that the scriptures they have read in 2 Nephi 31 contain the essence of the everlasting gospel, which Heavenly Father established before the creation of the world. 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. For thus hath the Lord commanded me” (2 Nephi 33:11 and 15). The dates prefacing each of the bibliographic entries above will be used in these Notes as shorthand titles for the associated publications. 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. Being "willing to take upon you the name of Christ, by baptism--yea, by following your Lord and your Savior down into the water" (2 Nephi 31:13), 5. It may also be helpful to notice that these five presentations are divided into two main groups, each of which starts with repentance and baptism, and then builds cumulatively to a climax that includes all six elements. It also seems clear that he now goes beyond those sources to include new prophecies “according to the spirit which is in me” (2 Nephi 25:4). In this chapter we are given a comprehensive prophecy from God, the Father, regarding the future possibilities of every one of his children that may be born into this world. 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. Helaman. For a more detailed discussion of this passage and its implications, ee Reynolds, “This Is the Way,” 79–91. 2 Nephi 11–25. In this essay, I hope to demonstrate how foundational 2 Nephi 31 was for all Book of Mormon writers and how important this passage of scripture is for understanding Christ’s gospel in this last dispensation for a wide range of readers. Second Nephi 31 is also the earliest comprehensive statement of the gospel message in the Book of Mormon—even though several previous passages make it clear that Lehi, Nephi, and Jacob knew the gospel—as it clearly sets forth all six elements of that message as it is recognized in The Church of Jesus Christ of Latter-day Saints today, including: These same six elements are included in both of the other Book of Mormon presentations of the gospel or doctrine of Christ that were given by Christ himself.. 2 Nephi 32. 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. (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. 10. This will occur in preparation for the onset of the Millennium which is … 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. 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 … 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." . 2 Nephi 9. 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." the things which I have told you I have seen that your Lord and your Redeemer should do; have they been shown unto me that ye might know the gate by which ye should enter" (2 Nephi 31:17). The Father endorses these words as “true and faithful” and goes on to state the principle positively: “He that endureth to the end, the same shall be saved” (v. 15). 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” . Words of Mormon. The most important things you’ll learn in your study will come from the whisperings of the Spirit. 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. . (2) Second, there is a person called the Father, who is identified as God. ( Come unto Christ [Salt Lake City: Deseret Book Co., 1983], 22.) In fact, he repeatedly claims the words as his own or attributes them to the Lord. The first part is found in 2 Nephi 31 and is a complete, self-contained unit. Further, they must continually exhibit this same “steadfastness in Christ” as they “press forward” and “endure to the end” (v. 20). (John 14:26; see also Acts 13:2), Naturally, these propositions present a problem. 3 Nephi. [Dennis L. Largey, "Enduring to the End," in, Doctrines of the Book of Mormon: The 1991 Sperry Symposium. Being born into one group or another does not determine one’s fate. 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. 2 Nephi 31: 17. Second Nephi 31 is clearly the most authoritative and unfiltered statement of the gospel of Jesus Christ and the Father anywhere in known scripture. . 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. The Restoration revelations all send us to the Book of Mormon for that. . 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. “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). 1) Elder Jeffrey R. Holland explained the meaning of “the doctrine of Christ” as used in 2 Nephi 31: “Although a phrase like ‘the doctrine of Christ’ could appropriately be used to describe any or all of the Master’s teachings, nevertheless those magnificently broad and beautiful expressions spread throughout the Book of Mormon, New Testament, and latter-day … to receive the spirit of God, or to be permitted to stand in the presence of God, man must undergo baptism" (Vol 2, page 499). 2 Nephi 10. While the negative consequences of this event are well known, the subsequent revelation that came to Joseph Smith seems to suggest that these happenings actually created the opportunity to include Nephi’s account of the gospel into the combination version of the Nephite record that Joseph would be publishing. 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. And of the three accounts we have of Christ teaching his gospel to Nephites, this is the only one presented by the prophet who received that teaching in the first instance and in his own original words. 2 (May 2015): 218–34, presents a much more technical analysis of the same materials, written for non-LDS scholars. For “he shall bring forth his words unto them . Sign up … (2 Nephi 31:211) What is the nature of this "oneness"? Nephi’s concluding sermon has two main sections that each have a separate message. 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 Jewish Encyclopedia indicates that baptism was a common practice in ancient Israel: "baptism was practiced in ancient Judaism (Hasidic or Essene), first as a means of penitence . 3 (2013): 82–83. 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 4. for the purpose of convincing them of the true Messiah” (v. 18). I, under "Baptism"). 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 Nephi 33. . 2 Nephi 7. It is easy for modern-day readers of the Book of Mormon to miss the central importance of this passage Nephi had in mind as he wrote. Come Follow Me: 2 Nephi 31-33 (March 2-8) Hello, I hope you are having a wonderful weekend. It may also be difficult for readers to keep things straight when Nephi is being taught the gospel by two voices inside a vision narrated first by the Spirit of the Lord and then by an angel—voices that were not even mentioned in his original account of that great vision in 1 Nephi 11–14. 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.  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. 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. , ye must bow down before him, and worship him with all your might, mind, and strength, and your whole soul” (v.29). In the fifth presentation (vv. Read this week's KnoWhy connected with the Come Follow Me curriculum, and watch a video elucidating an insight in Steadfastness in Christ, perfect brightness of hope, love of God and everyone, feasting upon the word, enduring to the end. A male candidate was first circumcised. 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. . concerning the doctrine of Christ”, The second section of Nephi’s final sermon, the focus of this essay, is also marked off as an inclusio by Nephi’s two references to “the doctrine of Christ” (2 Nephi 31:2 and 21). Hence the importance of Nephi’s teachings in helping to illustrate the difference between the experience … 3 (Summer 1991): 31–50, for my first published discussion of these three passages. . you and I shall stand face to face before his bar. 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 9. Because of our modern writing methods, we don’t learn the techniques used by ancient writers to signal emphasis. But Nephi will prophesy (1) “according to the spirit which is in me” and (2) “according to the plainness which hath been with me” (2 Nephi 25:4). . 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. . 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 be baptized, yea, even by water! 179. . 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. 2 Nephi 4. First, the Holy Ghost enables its recipients to “speak with a new tongue—yea, even with the tongue of angels” (v. 14). . . 2 Nephi 2. We also learn here that the covenant Nephi sees binding men to God is the covenant they make at the time they individually repent, turning to God and accepting the covenant he has offered to all men and women from the beginning. 2 Nephi 7. The method of accumulation. Among these, he is specifically shown the baptism of the Savior. At this point they are “in this straight and narrow path which leads to eternal life.” The image of a path introduced here not only informs Nephi’s presentation of the gospel, but is also used repeatedly by his successors. 31:18, 19) where O and P had straitness and strait (meaning “narrow”), as in Matthew 7:13-14 KJV. The eight chapters following the Isaiah chapters (2 Nephi 25–32) are presented as a final sermon delivered by Nephi to his brethren. 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