2 Nephi 31:18-21

18 And then are ye in this strait and narrow path which leads to eternal life; yea, ye have entered in by the gate; ye have done according to the commandments of the Father and the Son; and ye have received the Holy Ghost, which witnesses of the Father and the Son, unto the fulfilling of the promise which he hath made, that if ye entered in by the way ye should receive.

19 And now, my beloved brethren, after ye have gotten into this strait and narrow path, I would ask if all is done?  Behold, I say unto you, Nay; for ye have not come thus far 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.

20 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.  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.

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.  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.  Amen.

2 Nephi 31:18-21

Nephi continues preaching about the importance of being on the strait and narrow path that returns us to the presence of God.  This concept was introduced by Lehi in his tree of life vision.  “And I also beheld a strait and narrow path, which came along by the rod of iron, even to the tree by which I stood; and it also led by the head of the fountain, unto a large and spacious field, as if it had been a world” (1 Nephi 8:20).

The only way we can enter the gate is through obedience ot the commandments of the Father and Son.  Through this obedience, we will receive the Holy Ghost “which witnesses of the Father and the Son” (2 Nephi 31:18).  The Savior taught the Nephites, “And the Holy Ghost beareth record of the Father and me; and the Father giveth the Holy Ghost unto the children of men, because of me” (3 Nephi 28:11).

Mack Stirling writes:

The way of life is represented as a strait and narrow path, with a rod of iron alongside, leading to the tree of life (see 1 Nephi 8:19–20; 15:21–22). In subsequent commentary on these images (see 2 Nephi 31:17–20), Nephi teaches that in order to gain access to the strait and narrow path, one must enter through a gate representing repentance, baptism, and the initial reception of the Holy Ghost or baptism of fire, which brings a remission of sins. Faith, which is a prerequisite to repentance, is not specifically mentioned in 2 Nephi 31:17 as part of the gate. However, it is implied; furthermore, statements in subsequent verses about the path make it clear that Nephi conceived of faith as integral to the gate (see 2 Nephi 31:18–20).[1] 

Once we enter the strait and narrow path, is that it?  Have we done all that we need to do?  No, Nephi writes.  “[Y]e have not come thus far save it were by the words of Christ with unshaken faith in him, relying wholly upon the merits of him who is mighty to save” (2 Nephi 31:19).

Noel Reynolds makes clear that “[o]ne cannot have gotten into the gate "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" (2 Nephi 31:19). And after getting into the path, Nephi says that one cannot obtain salvation except by pressing forward with a steadfastness in Christ.”[2]

As we move along the path, we “must press forward with a steadfastness in Christ, having a perfect brightness of hope, and a love of God and all men” (2 Nephi 31:20).  Nephi makes it clear what we must continue doing as we go along the strait path. 

We must feast upon the words of Christ, and endure to the end. Christ told the Nephites, “Behold, I am the law, and the light.  Look unto me, and endure to the end, and ye shall live; for unto him that endureth to the end will I give eternal life” (3 Nephi 15:9).  Entering the path is not enough.  Just going along the path is not enough.  We must move forward with hope and charity.  This is the path to eternal life.

Noel Reynolds writes, “Now, there is a little additional twist in enduring to the end, because, as Nephi presents are the end of chapter 31, it seems to imply pressing forth in faith, hope, and charity. This trio of concepts occurs repeatedly in Book of Mormon sermons in connection with this point of the doctrine of Christ. The three are clearly indicated in Nephi's closing summary where he instructs people to endure to the end and press forward with a steadfastness, or faith, in Christ, "having a perfect brightness of hope, and a love of God and of all men" (2 Nephi 31:20), which is our definition of charity.”[3]

Nephi closes the chapter reminding us “there is none other way nor name given under heaven whereby man can be saved in the kingdom of God” (2 Nephi 31:21). 

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[1] The Way of Life and the Way of Death in the Book of Mormon, Mack C. Stirling, Maxwell Institute, accessed January 30, 2014.

[2] Nephi's Teachings (part 2), Noel Reynolds, Maxwell Institute, accessed January 30, 2014.

[3][3] Ibid.

2 Nephi 31:15-17

15  And I heard a voice from the Father, saying: Yea, the words of my Beloved are true and faithful.  He that endureth to the end, the same shall be saved.

16  And now, my beloved brethren, 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.

17  Wherefore, 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.  For the gate by which ye should enter is repentance and baptism by water; and then cometh a remission of your sins by fire and by the Holy Ghost.

2 Nephi 31:15-17

No sooner did Christ finish speaking to Nephi than the Father spoke again.  He testified the Son’s words were “true and faithful.”  We must follow the words of Christ, enduring to the end if we hope to be saved.

The Lord repeated the Father’s words to Joseph Smith.  “And behold, I, the Lord, declare unto you, and my words are sure and shall not fail, that they shall obtain it” (D&C 64:31) and “Keep these sayings, for they are true and faithful; and thou shalt magnify thine office, and push many people to Zion with songs of everlasting joy upon their heads” (D&C 66:11).

Alma₂ taught the same principle that he learned from his father.  “And behold, [my father, Alma₁] preached the word unto your fathers, and a mighty change was also wrought in their hearts, and they humbled themselves and put their trust in the true and living God.  And behold, they were faithful until the end; therefore they were saved “ (Alma 5:13).

Enduring to the end is an essential part of Christ’s gospel.  During His ministry, the Savior made clear, “ye shall be hated of all men for my name's sake: but he that shall endure unto the end, the same shall be saved” (Mark 13:13).  Simply believing in Christ is not enough.  We must follow him and “the example of the Son of the living God” (2 Nephi 31:16) to be saved. 

The Lord revealed to Joseph Smith, “And we know that all men must repent and believe on the name of Jesus Christ, and worship the Father in his name, and endure in faith on his name to the end, or they cannot be saved in the kingdom of God” (D&C 20:29) and “I would that ye should learn that he only is saved who endureth unto the end.  Even so.  Amen” (D&C 53:7).

We are in a constant war with the devil and his followers.  He will do all he can to prevent us from returning into the presence of God.  It will be a battle that will last, literally, to our dying breath.  Should we fail to endure to the end, we are lost.

Noel Reynolds explains, “So, as Nephi puts it, people can only arrive at this point through faith. But this is not enough, for "unless a man shall endure to the end, in following the example of the Son of the living God, he cannot be saved" (2 Nephi 31:16). And again, it is only by trusting in Christ that it is possible to endure to the end…”[1]

Nephi calls upon us to “do the things which I have told you” (2 Nephi 31:17).  Nephi has been shown the gate by which we should enter through repentance and baptism for a remission of our sins.  Remember, Christ, being perfect, was baptized to fulfil all righteousness (see 2 Nephi 31:5). 

We will receive a remission of sin “by fire and the Holy Ghost” (2 Nephi 31:17).  Fire is used to refine and purify things.  When we receive remission of our sins, we become purified before God.  After outlining what it takes to be a true follower of Christ (see Mosiah 18:7-9), Alma₁ asked the people, “if this be the desire of your hearts, what have you against being baptized in the name of the Lord, as a witness before him that ye have entered into a covenant with him, that ye will serve him and keep his commandments, that he may pour out his Spirit more abundantly upon you” (Mosiah 18:10). 

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[1] The True Points of My Doctrine, Noel B. Reynolds, Maxwell Institute, accessed January 28, 2014.  

2 Nephi 31:13-14

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 baptism—yea, by following your Lord and your Savior down into the water, according to his word, behold, then shall ye receive the Holy Ghost; yea, then cometh the baptism of fire and of the Holy Ghost; and then can ye speak with the tongue of angels, and shout praises unto the Holy One of Israel.

14 But, behold, my beloved brethren, thus came the voice of the Son unto me, saying: After ye have repented of your sins, and witnessed unto the Father that ye are willing to keep my commandments, by the baptism of water, and have received the baptism of fire and of the Holy Ghost, and can speak with a new tongue, yea, even with the tongue of angels, and after this should deny me, it would have been better for you that ye had not known me.

 2 Nephi 31:13-14

What do we do if we desire to follow Christ?  Nephi gives us direction.

To follow Christ, we must follow him “with full purpose of heart” (2 Nephi 31:13).  We can have no hypocrisy nor can we deceive God.  We must have “real intent to take upon you the name of Christ, by baptism” (2 Nephi 31:13).  Paul wrote to the Galatians and told them, “For ye are all the children of God by faith in Christ Jesus.  For as many of you as have been baptized into Christ have put on Christ” (Galatians 3:26-27).

After we receive baptism, we are given the gift of the Holy Ghost.  This will bring forth a baptism of fire that will allow us to speak “the tongues of angels” (2 Nephi 31:13).

Noel Reynolds has written and commented on this verse.

And so again we have the pattern. First, we have the pattern in the vision. We see Jesus himself setting the pattern—humbling himself, being baptized, and receiving the Holy Ghost—and then we see the Father and Jesus repeating the pattern to Nephi, who hears their voices. Nephi concludes, or sums this up, by saying: "Wherefore, my believed brethren, I know that if ye shall follow the Son [and now he puts some extra wording in', with full purpose of hearth, acting no hypocrisy and no deception before God, but with real intent, repenting of your sins?" (2 Nephi 31:13).[1]

When men love their evil ways, it is not easy to turn away to a path of obedience to the Lord. Nephi reports the instructions of the Father and the Son through which he learned that this turning to follow the Son could not be accomplished unless one acts "with full purpose of heart, acting no hypocrisy and no deception before God, but with real intent, repenting of your sins" (2 Nephi 31:13).[2] 

While Nephi’s writing, the voice of Christ came to him.  He tells Nephi that, “After ye have repented of your sins, and witnessed unto the Father that ye are willing to keep my commandments, by the baptism of water, and have received the baptism of fire and of the Holy Ghost … after this should deny me, it would have been better for you that ye had not known me” (2 Nephi 31:14). 

This concept of the unpardonable sin was mentioned by Christ during his earthly ministry.  “Whosoever therefore shall confess me [GR solemnly covenant with, promise me] before men, him will I confess also before my Father which is in heaven. But whosoever shall deny me before men, him will I also deny before my Father which is in heaven” (Matthew 10:32-33).

Paul wrote to Timothy:  “If we suffer [GR endure, remain constant], we shall also reign with him: if we deny him, he also will deny us” (2 Timothy 2:12). 

Hebrews tells us, “For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, And have tasted the good word of God, and the powers of the world to come, If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame” (Hebrews 6:4-6).

Peter also wrote, “For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them” (2 Peter 2:21).

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[1] Nephi's Teachings (part 2), Noel Reynolds, Maxwell Institute, accessed January 26, 2014.

[2] The True Points of My Doctrine, Noel B. Reynolds, Maxwell Institute, accessed January 26, 2014.

2 Nephi 31:11-12

And the Father said: Repent ye, repent ye, and be baptized in the name of my Beloved Son.

And also, the voice of the Son came unto me, saying: He that is baptized in my name, to him will the Father give the Holy Ghost, like unto me; wherefore, follow me, and do the things which ye have seen me do.

2 Nephi 31:11-12

Nephi has been quoting the words of Christ.  He turns to the words of the Father.  He said to us, “Repent ye, repent ye, and be baptized in the name of my Beloved Son” (2 Nephi 31:11). 

Nephi shifts again to the words of Christ.  “He that is baptized in my name, to him will the Father give the Holy Ghost, like unto me; wherefore, follow me, and do the things which ye have seen me do” (2 Nephi 31:12). 

During His ministry, Christ taught:

Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. [JST Matt. 16:26 And now for a man to take up his cross, is to deny himself all ungodliness, and every worldly lust, and keep my commandments.]

For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it.

For what is a man profited, if he shall gain the whole world, and lose his own soul?  or what shall a man give in exchange for his soul?

Matthew 16:24-26

Noel Reynolds emphasizes the importance of Christ’s words.

Nephi quotes Jesus, saying: "And he said unto the children of men: Follow thou me. Wherefore, my beloved brethren [Nephi is now speaking to his family], can we follow Jesus save we shall be willing to keep the commandments of the Father?" (2 Nephi 31:10). Then he turns and quotes the Father. It would be interesting if we had a full account of that first vision that Nephi is reporting, because obviously a lot more happened and a lot more was said than is recorded back in 1 Nephi 11. That is a very brief account, but here we are getting extra detail from that vision. And the Father said: "Repent ye, repent ye, and be baptized in the name of my Beloved Son." So now the father echoes what has been said in the vision—i.e., repent and be baptized. Nephi continues: "And also, the voice of the Son came unto me [so in this vision, Nephi hears the voice of the Father and then he hears the voice of the Son], saying: He that is baptized in my name, to him will the Father give the Holy Ghost, like unto me; wherefore, follow me, and do the things which ye have seen me do" (2 Nephi 31:12).[1]

As with so much of our understanding of the gospel, the basic text on the Holy Ghost is to be found in Nephi's first exposition of the gospel message. Nephi quotes the voice of the Son saying that the Father will "give the Holy Ghost" (2 Nephi 31:12) to all who are baptized in the name of Jesus. For just as "the Holy Ghost descended upon him in the form of a dove" (2 Nephi 31:8) after his baptism, so all who repent and are baptized in the name of Christ will then "receive the Holy Ghost" (2 Nephi 31:13). But in the same sentence, Nephi also calls this gift from God "the baptism of fire and of the Holy Ghost" (2 Nephi 31:13; also 31:14). The reference to fire indicates the miraculous cleansing power of this gift as it brings "a remission of . . . sins by fire and by the Holy Ghost" (2 Nephi 31:17), which "witnesses of the Father and the Son, unto the fulfilling of the promise which he hath made, that if ye entered in by the way ye should receive" (2 Nephi 31:18).[2]

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[1] Nephi's Teachings (part 2), Noel Reynolds, Maxwell Institute, accessed January 22, 2014.

[2] The True Points of My Doctrine, Noel B. Reynolds, Maxwell Institute, accessed January 22, 2014.

2 Nephi 31:9-10

And again, it showeth unto the children of men the straitness of the path, and the narrowness of the gate, by which they should enter, he having set the example before them.

And he said unto the children of men: Follow thou me.  Wherefore, my beloved brethren, can we follow Jesus save we shall be willing to keep the commandments of the Father?

2 Nephi 31:9-10

Nephi is writing about the Savior leading us to heaven.  He tells us the path is strait and the gate is narrow.  What is meant by “strait?”  Strait is defined as “archaic; a :  narrow; b :  limited in space or time; c :  closely fitting :  constricted, tight.”[1]

In the scriptural use, strait is an adjective.  The Online Etymology Dictionary gives us information about the history of “strait.”  “’narrow, strict’ (late 13c.), from Old French estreit, estrait ‘tight, close-fitting, constricted, narrow’ (Modern French étroit), from Latin strictus, past participle of stringere…More or less confused with unrelated straight (adj.). Related: Straightly.”[2]

Nephi’s use of “straitness” implies the path is narrow (constricted, tight).  It is not an easy path to follow.  There are obstacles along the path that will cause us to get lost (see 1 Nephi 8:23, 31-34).  During His Ministry, the Savior taught, “Enter ye in at the strait [GR narrow] gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat:  Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it” (Matthew 7:13-14). 

During His ministry, the Savior taught the Nephites, “Enter ye in at the strait gate; for wide is the gate, and broad is the way, which leadeth to destruction, and many there be who go in thereat; Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it” (3 Nephi 14:13 - 14).  He is repeating His words in the Old World to the Nephites.

Noel Reynolds further explains verse 9.

The Book of Mormon discussion also makes much clearer what is meant in the Savior's New Testament references to the "strait gate" (Matthew 7:13; Luke 13:24). Our understanding of this characterization comes from Nephi's late report of the dream shared by him and his father at their first camp in the wilderness. In his later writing, Nephi emphasized that the baptism of Christ occurred as an example to all men, showing them "the straitness [straightness] of the path, and the narrowness of the gate, by which they should enter" (2 Nephi 31:9). And even though Jesus was holy, he still provided a model for the full process. While he, being holy, could not repent of actual sins, he still "humbleth himself before the Father, and witnesseth unto the Father that he would be obedient unto him in keeping his commandments" by baptism in water (2 Nephi 31:7; cf. 31:13).[3]

Since traveling the strait and narrow is a challenge, the Savior is there to lead us along that path.  He tells us “Follow thou me” (2 Nephi 31:10).  During his Old World ministry, He told many to follow Him.  For example, When He called Simon Peter and Andrew, “… he saith unto them, Follow [JST Matt. 4:18 ... I am he of whom it is written by the prophets;   follow me], and I will make you fishers of men” (Matthew 4:19). 

He called Matthew.  “And as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the receipt of custom [GR tax office]: and he saith unto him, Follow me.  And he arose, and followed him” (Matthew 9:9).

Mormon, writing to Moroni2, emphasized the importance of following Christ.  “For behold, a bitter fountain cannot bring forth good water; neither can a good fountain bring forth bitter water; wherefore, a man being a servant of the devil cannot follow Christ; and if he follow Christ he cannot be a servant of the devil” (Moroni 7:11).

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[1] Merriam-Webster Online Dictionary, accessed January 20, 2014.

[2] Online Etymology Dictionary, accessed January 20, 2014.

[3] The True Points of My Doctrine, Noel B. Reynolds, Maxwell Institute, accessed January 20, 2014.

2 Nephi 31:4-8

Nephi continues his Messianic writings.  He reiterates what he wrote in his great vision while still in the Old World.  He reminds us of Lehi’s vision.

And he spake also concerning a prophet who should come before the Messiah, to prepare the way of the Lord—

Yea, even he should go forth and cry in the wilderness: Prepare ye the way of the Lord, and make his paths straight; for there standeth one among you whom ye know not; and he is mightier than I, whose shoe's latchet I am not worthy to unloose. And much spake my father concerning this thing.

And my father said he should baptize in Bethabara, beyond Jordan; and he also said he should baptize with water; even that he should baptize the Messiah with water.

1 Nephi 10:7-9

And I looked and beheld the Redeemer of the world, of whom my father had spoken; and I also beheld the prophet who should prepare the way before him.  And the Lamb of God went forth and was baptized of him; and after he was baptized, I beheld the heavens open, and the Holy Ghost come down out of heaven and abide upon him in the form of a dove.

1 Nephi 11:27

Nephi asks an important question.  If Christ, being holy, needs to be baptized, why wouldn’t we, being unholy, also need to be baptized?  John made the purpose of his baptisms clear. 

I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire:

Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner [GR storehouse]; but he will burn up the chaff with unquenchable fire.

Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him.

But John forbad him, saying, I have need to be baptized of thee, and comest thou to me?

And Jesus answering said unto him, Suffer [GR Permit it now] it to be so now: for thus it becometh [GR is fitting for us] us to fulfil all righteousness.  Then he suffered him.

And Jesus, when he was baptized, went up straightway [GR immediately] out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him:

And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.

Matthew 3:11-17

See also JST Matt. 3:38–40 (Appendix); JST Matt. 3:43–46 (Appendix)

Christ was baptized to fulfill all righteousness.  How was being baptized fulfilling all righteousness?

The Savior explained why He did what He did.  “I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me” (John 5:30).

Christ showed “unto the children of men that, according to the flesh he humbleth himself before the Father, and witnesseth unto the Father that he would be obedient unto him in keeping his commandments” (2 Nephi 31:7).

Richard Lloyd Anderson explains the importance of Christ fulfilling all righteousness.

The sacrament renews the baptismal covenant in the Book of Mormon. American prophets taught the religious necessity of baptism and the clear doctrinal purposes for it. The most striking teaching is that baptism was required even for the Savior. The visionary Nephi saw the future mission of Jesus, including Christ's baptism (1 Nephi 11:27). Speaking by inspiration afterward, Nephi explained the Savior's insistence on baptism at John's hands: "For thus it becometh us to fulfil all righteousness" (Matthew 3:15). Since Nephi had a vision of this baptism, he evidently heard these words. He explains that Jesus' immersion was an act that "witnesseth unto the Father that he would be obedient unto him in keeping his commandments" (2 Nephi 31:7). Here Nephi's language indicates more than the humility required to keep the commandment of baptism. He heard Christ's voice declaring immersion as a covenant for believers, who by that act "witnessed unto the Father that ye are willing to keep my commandments" (2 Nephi 31:14). As quoted above, Nephi applies similar phraseology to Christ's immersion, really teaching that the Savior set the example by baptism as a promise of future virtue.[1]

Noel Reynolds continues.

When men love their evil ways, it is not easy to turn away to a path of obedience to the Lord. Nephi reports the instructions of the Father and the Son through which he learned that this turning to follow the Son could not be accomplished unless one acts "with full purpose of heart, acting no hypocrisy and no deception before God, but with real intent, repenting of your sins" (2 Nephi 31:13). The strictness of this new path is clear. An iron rod runs along it, leading directly to the tree of life. The path is called both "strait" (2 Nephi 33:9) and "narrow" (Jacob 6:11). The iron rod represents the words of Christ or the Holy Ghost which "will show unto you all things what ye should do" (2 Nephi 32:5). Instead of continuing a life of choosing whatever appeals to one's fancy at the moment, the repentant convert to Christ commits to a life of obeying Christ's choices for him at every step of the way. The choice to repent is a choice to burn bridges in every direction in the decision to follow forever only one way, the one path that leads to eternal life.

It is the severity of this demand that requires the convert to Christ to "come down into the depths of humility" (3 Nephi 12:2) as a preparation for baptism. In Nephi's vision, Jesus himself gave this example, humbling himself before the Father, and witnessing that he would be obedient in keeping his commandments (see 2 Nephi 31:7). This same humility and willingness to obey was depicted in another image when Jesus taught the Nephites directly that they "must repent, and become as a little child" (3 Nephi 11:37; cf. 11:38) or come unto him "as a little child" (3 Nephi 9:22). Describing the general practice of the Nephite church centuries later, Moroni specified that none were baptized until they had "brought forth fruit meet that they were worthy of it," including demonstrating "a broken heart and a contrite spirit" and witnessing to the church that they had "truly repented of all their sins" and had taken upon them the name of Christ with a "determination to serve him to the end" (Moroni 6:1–3; cf. Alma 12:15; 13:13).[2]

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[1] Religious Validity: The Sacrament Covenant in Third Nephi, Richard Lloyd Anderson, Maxwell Institute, accessed January 18, 2014.

[2] The True Points of My Doctrine, Noel B. Reynolds, Maxwell Institute, accessed January 18, 2014.

2 Nephi 31:3

As Nephi writes his record, he informs us that he delights “in plainness.”  How does God work with us?  Nephi answers this question.  “For the Lord God giveth light unto the understanding; for he speaketh unto en according to their language, unto understanding” (2 Nephi 31:3).

The key to verse 3 is that God speaks to us in our own language, using terms, idioms, concepts, etc. with which we would be familiar.  Earlier, Nephi wrote:

But behold, I proceed with mine own prophecy, according to my plainness; in the which I know that no man can err; nevertheless, in the days that the prophecies of Isaiah shall be fulfilled men shall know of a surety, at the times when they shall come to pass.

Wherefore, they are of worth unto the children of men, and he that supposeth that they are not, unto them will I speak particularly, and confine the words unto mine own people; for I know that they shall be of great worth unto them in the last days; for in that day shall they understand them; wherefore, for their good have I written them.

2 Nephi 25:7-8

Alma₂ also made the same point when contending with Zeezrom.

Yea, and the voice of the Lord, by the mouth of angels, doth declare it unto all nations; yea, doth declare it, that they may have glad tidings of great joy; yea, and he doth sound these glad tidings among all his people, yea, even to them that are scattered abroad upon the face of the earth; wherefore they have come unto us.

And they are made known unto us in plain terms, that we may understand, that we cannot err; and this because of our being wanderers in a strange land; therefore, we are thus highly favored, for we have these glad tidings declared unto us in all parts of our vineyard.

Alma 13:22-23

Moroni testified that he had seen Christ.  “And then shall ye know that I have seen Jesus, and that he hath talked with me face to face, and that he told me in plain humility, even as a man telleth another in mine own language, concerning these things;” (Ether 12:39).

High Nibley explains:

If the Book of Mormon said only what we wanted it to we wouldn't need it. But we do need it. It is written "according to the plainness of the word of God" (Jacob 2:11), "in plainness, even as plain as word can be" (2 Nephi 32:7). It needs no handbook (not even this one) to explain its meaning. "I glory in plainness," said Nephi (2 Nephi 33:6), "for my soul delighteth in plainness; for after this manner doth the Lord God work ... for he speaketh unto men according to their language, unto their understanding" (2 Nephi 31:3). So that leaves us pretty much without excuse.[1]

Mark Alan Wright discusses the importance of language and how the Lord deals with us.

Language is not limited to the words we use; it also entails signs, symbols, and bodily gestures that are imbued with meaning by the cultures that produced them.³ As with spoken language, symbolic and gestural languages are culturally specific and can be fully understood only by those entrenched within that particular culture. The Book of Mormon prophet Nephi appears to have understood this concept and noted that the Lord "speaketh unto men according to their language, unto their understanding" (2 Nephi 31:3). This is echoed in modern revelation, as Doctrine and Covenants 1:24 declares: "Behold, I am God and have spoken it; these commandments are of me, and were given unto my servants in their weakness, after the manner of their language, that they might come to understanding." More recently, the late LDS apostle Marion G. Romney reaffirmed, "Revelation comes to men in an unlimited number of ways.”[2]

I remember the experience I had when I first prayed about the Book of Mormon.  I was 14 years old, studying the Book of Mormon in Seminary.  I prayed and waited for an answer.  I didn’t expect a vision, or anything like that.  Still, I expected there might be whistles and bells, and something very special.  Nothing came.  I received no answer.  Looking back, it’s not surprising that I didn’t get an answer.  That’s not the way the Lord works.

Of course, I was disappointed.  Why wouldn’t the Lord answer my prayer?  Was I too young?  Why?  I realize now there were probably two reasons.  The first was I wasn’t ready.  I hadn’t spent much time actually studying the Book of Mormon.  I just wanted an answer.  The second reason is that I wouldn’t have recognized anything short of something spectacular as an answer.

As I’ve grown and learned more about the ways of the Lord.   Now I realize that random thoughts or stray idea; recalling something at a useful time are answers.  A calm, peaceful feeling is answer. 

The Lord works with me using “language” I would understand.  The promise Nephi makes has been fulfilled in my life.

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[1] Prophecy in the Book of Mormon: The Three Periods, Hugh Nibley, Maxwell Institute, accessed January 14, 2014.

[2] "According to Their Language, unto Their Understanding": The Cultural Context of Hierophanies and Theophanies in Latter-day Saint Canon, Mark Alan Wright, Maxwell Institute, accessed January 14, 2014.

2 Nephi 31:1-2

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. About 559–545 B.C.

Nephi concludes his prophesying and explains that, what he has written, constitute “but a few things” about his prophesying and the words of his brother, Jacob.

  Wherefore, the things which I have written sufficeth me, save it be a few words which I ^amust speak concerning the doctrine of Christ; wherefore, I shall speak unto you plainly, according to the plainness of my prophesying.

Nephi is satisfied with what he has written so far; however, Nephi writes he must “speak concerning the doctrine of Christ” (2 Nephi 31:2).

Behold, my soul delighteth in proving

      unto my people

      the truth of the coming of Christ;

for this end

     hath the law of Moses

          been given;

     and all things

          which have been given of God

from the beginning of the world,

     unto man,

are the typifying of him.

And also

     my soul delighteth

     in the covenants of the Lord

          which he hath made

               to our fathers;

yea, my soul delighteth

     in his grace,

     and in his justice,

     and power,

     and mercy

in the great

     and eternal plan

          of deliverance from death.

And my soul

     delighteth in proving

          unto my people

          that save Christ should come

all men must perish.

                                                                2 Nephi 11:4-6

Noel Reynolds explains the importance of this chapter in the Book of Mormon.

Nephi and his brother Jacob apparently spoke of the gospel of Jesus Christ by the name of the "doctrine of Christ" (see 2 Nephi 31:2, 21; 32:6; Jacob 7:2, 6). They used these two terms for the teaching of Christ interchangeably (see Jacob 7:6). The elements of this teaching were presented by Joseph Smith in a shortened form, in the Wentworth Letter, as the first principles and ordinances of the gospel. They are: First, faith in Jesus Christ. We are to believe in Him and to obey Him. Second, to repent of all our sins, coming down into the depths of humility. Third, to be baptized by water. Here, Nephi gives us distinctive understanding about the meaning of baptism, for he represents our being baptized as a witness that we make, a witness to the Father, as we do when we take the sacrament, that we are willing to take upon us the name of Christ and to always keep His commandments, and that we are to remember Him always.[1]

In the Book of Mormon, there are three major statements concerning the Gospel of Christ (refereed to the “doctrine of Christ” [see 2 Nephi 31:2]).  We can take the following sets of scriptures, 2 Nephi 31, 3 Nephi 11, and 3 Nephi 27 and develop the basic principles and ordinances of the Gospel. 

The chart below outlines these principles and ordinances.[2]

The Gospel in the Book of Mormon

1. Believe in Christ

2. Repent

3. Be baptized

4. Be cleansed by the Holy Ghost

5. Endure to the end.

6. Enter God’s Kingdom.

See 2 Nephi 31:2-32:6; 3 Nephi 11:23-39; 3 Nephi 27:13-21

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[1] Nephi's Teachings in the Book of Mormon, Noel B. Reynolds, Maxwell Institute, accessed January 12, 2014.

[2]Charting the Book of Mormon, John W. Welch and J. Gregory Welch, FARMS, Provo, UT, 2007, Chart 56.

2 Nephi 30:11-19

Nephi again turns to the words of Isaiah.

The day the Lord will come is nigh, [a]nd righteousness shall be the girdle of his loins and faithfulness the girdle of his reins.

In that day, the wolf and the lamb will eat side-by-side (“The wolf and the lamb shall feed together, and the lion shall eat straw like the bullock: and dust shall be the serpent's meat.  They shall not hurt nor destroy in all my holy mountain, saith the LORD” Isaiah 65:25.)

Peace will reign throughout the world.  The leopard will lie with the kid; the calf, young lion, and fatling will be lead be a child.  This will extend to mankind.  Nations that fought against each other they will lie down their arms and make peace.  They will be led by the righteous.

Hugh Nibley writes:

After the great burning comes a great peace, "and all the nations that fight against Zion  ... shall be as a dream of a night vision" (2 Nephi 27:3). It shall not be a peace of death but a millennial peace, when "the Holy One of Israel must reign ...  And he gathereth his children  ... and there shall be one fold and one shepherd ...  And because of the righteousness of his people, Satan has no power; wherefore, he cannot be loosed for the space of many years" (1 Nephi 22:24—26). If there shall still be nations during this period of peace, they must be all united: "But behold, all nations, kindreds, tongues, and people shall dwell safely in the Holy One of Israel if it so be that they will repent" (1 Nephi 22:28). As soon as the wicked are destroyed by fire (2 Nephi 30:10), "then shall the wolf dwell with the lamb" (2 Nephi 30:12; italics added), "and Satan shall have power over the hearts of the children of men no more, for a long time" (2 Nephi 30:18).[1]

The Earth will be filled with “the knowledge of the Lord as the waters cover the sea” (2 Nephi 30:15).  Joel wrote, “BLOW ye the trumpet [HEB shofar, or ram's horn] in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the LORD cometh, for it is nigh at hand” (Joel 2:1).

We are assured by the Lord that “all things shall be made known unto the children of men” (2 Nephi 30:16).

The Lord, speaking to Joseph Smith, expanded upon these words.

Yea, verily I say unto you, in that day when the Lord shall come, he shall reveal all things—

Things which have passed, and hidden things which no man knew, things of the earth, by which it was made, and the purpose and the end thereof—

Things most precious, things that are above, and things that are beneath, things that are in the earth, and upon the earth, and in heaven.

And all they who suffer persecution for my name, and endure in faith, though they are called to lay down their lives for my sake yet shall they partake of all this glory.

D&C 101:32-35

God shall give unto you knowledge by his Holy Spirit, yea, by the unspeakable gift of the Holy Ghost, that has not been revealed since the world was until now;

Which our forefathers have awaited with anxious expectation to be revealed in the last times, which their minds were pointed to by the angels, as held in reserve for the fulness of their glory;

A time to come in the which nothing shall be withheld, whether there be one God or many gods, they shall be manifest.

All thrones and dominions, principalities and powers, shall be revealed and set forth upon all who have endured valiantly for the gospel of Jesus Christ.

And also, if there be bounds set to the heavens or to the seas, or to the dry land, or to the sun, moon, or stars—

All the times of their revolutions, all the appointed days, months, and years, and all the days of their days, months, and years, and all their glories, laws, and set times, shall be revealed in the days of the dispensation of the fulness of times—

According to that which was ordained in the midst of the Council of the Eternal God of all other gods before this world was, that should be reserved unto the finishing and the end thereof, when every man shall enter into his eternal presence and into his immortal rest.

D&C 121:26-32

As a science teacher and someone who is full of questions, the Lord’s promise is very exciting.  That someday I will be able to learn all things, as nothing shall be withheld from us, is thrilling beyond measure.

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[1] Prophecy in the Book of Mormon: The Three Periods, Hugh Nibley, accessed January 10, 2014.

2 Nephi 30:10

b

Nephi continues his prophesy concerning the future and the Book of Mormon.

There will be a time when there will be a division among the people.  Jacob told the Nephites, “And the day that he shall set his hand again the second time to recover his people, is the day, yea, even the last time, that the servants of the Lord shall go forth in his power, to nourish and prune his vineyard; and after that the end soon cometh”  (Jacob 6:2).

At that time, the Lord will destroy the wicked.  The Lord revealed to Joseph Smith:

These things are the things that ye must look for; and, speaking after the manner of the Lord, they are now nigh at hand, and in a time to come, even in the day of the coming of the Son of Man.

And until that hour there will be foolish virgins among the wise; and at that hour cometh an entire separation of the righteous and the wicked; and in that day will I send mine angels to pluck out the wicked and cast them into unquenchable fire.

D&C 63:53-54

David wrote about this day.

For I was envious at the foolish,

      when I saw the prosperity of the wicked.

For there are no bands in their death:

     but their strength is firm.

They are not in trouble as other men;

      neither are they plagued

           like other men.

Therefore pride compasseth them

about as a chain [OR necklace];

violence covereth them

     as a garment.

Their eyes stand out

     with fatness:

they have more than heart could wish.

They are corrupt,

      and speak wickedly concerning oppression:

     they speak loftily.

They set their mouth

     against the heavens,

and their tongue

     walketh through the earth.

Therefore his people return hither:

     and waters of a full cup are wrung out to them.

And they say,

     How doth God know? 

     and is there knowledge

          in the most High?

Behold, these are the ungodly,

      who prosper in the world;

      they increase in riches.

Verily I have cleansed my heart in vain,

      and washed my hands in innocency.

For all the day long

      have I been plagued,

      and chastened every morning.

If I say, I will speak thus;

     behold,

     I should offend against the generation

          of thy children.

When I thought to know this,

     it was too painful for me;

Until I went into the sanctuary of God;

     then understood I their end.

Psalms 73:3-17

The Lord told Joseph Smith, “And it shall come to pass, because of the wickedness of the world, that I will take vengeance upon the wicked, for they will not repent; for the cup of mine indignation is full; for behold, my blood shall not cleanse them if they hear me not” (D&C 29:17).

The righteous will be spared by the Lord; the wicked will be destroyed by fire.

Nephi, talking to his “brethren,” told them:

For the time speedily shall come that all churches which are built up to get gain, and all those who are built up to get power over the flesh, and those who are built up to become popular in the eyes of the world, and those who seek the lusts of the flesh and the things of the world, and to do all manner of iniquity; yea, in fine, all those who belong to the kingdom of the devil are they who need fear, and tremble, and quake; they are those who must be brought low in the dust; they are those who must be consumed as stubble; and this is according to the words of the prophet.

1 Nephi 22:23

Hugh Nibley comments on this scripture and its meaning.

The saving of the righteous "even if it so be as by fire" (1 Nephi 22:17) suggests some sort of counter-fire. That there is to be a segregation between those to be spared and those to be destroyed is clearly stated: After "the Lord God shall commence his work among all nations" (2 Nephi 30:8), then "the time speedily cometh that the Lord God shall cause a great division among the people, and the wicked will he destroy; and he will spare his people, yea, even if it so be that he must destroy the wicked by fire" (2 Nephi 30:10). This is the "cutting off" of the wicked from the rest of the people preparatory to the Great Overburn (1 Nephi 22:19—20).

After the great burning comes a great peace, "and all the nations that fight against Zion . . . shall be as a dream of a night vision" (2 Nephi 27:3). It shall not be a peace of death but a millennial peace, when "the Holy One of Israel must reign. . . . And he gathereth his children . . . and there shall be one fold and one shepherd. . . . And because of the righteousness of his people, Satan has no power; wherefore, he cannot be loosed for the space of many years" (1 Nephi 22:24—26). If there shall still be nations during this period of peace, they must be all united: "But behold, all nations, kindreds, tongues, and people shall dwell safely in the Holy One of Israel if it so be that they will repent" (1 Nephi 22:28). As soon as the wicked are destroyed by fire (2 Nephi 30:10), "then shall the wolf dwell with the lamb" (2 Nephi 30:12; italics added), "and Satan shall have power over the hearts of the children of men no more, for a long time" (2 Nephi 30:18).[1]

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[1] Prophecy in the Book of Mormon: The Three Periods, Hugh Nibley, Maxwell Institute, accessed January 7, 2014.