Part 76 (2/2)

1. The Land Bountiful.--This comprized the northerly part of South America, extending to the Isthmus of Panama. On the north it was bounded by the Land of Desolation, which embraced Central America, and, in later Nephite history, an indefinite extent north of the Isthmus. The South American continent in general is called, in the Book of Mormon, the Land of Nephi.

2. The Jewish and Nephite Versions of the ”Sermon on the Mount.”--As indicated in the text, one of the most impressive contrasts between the Sermon on the Mount and the virtual repet.i.tion of the discourse by our Lord on the occasion of His visit to the Nephites, is that of prediction concerning the fulfilment of the law of Moses in the first delivery, and unqualified affirmation in the second that the law had been fulfilled.

Among the Beat.i.tudes certain differences appear, in each of which the Nephite sermon is more explicit. Thus, instead of, ”Blessed are the poor in spirit” (Matt. 5:3), we read, ”Blessed are the poor in spirit who come unto me” (3 Nephi 12:3). Instead of, ”Blessed are they which do hunger and thirst after righteousness; for they shall be filled”

(Matt.), we read, ”And blessed are all they who do hunger and thirst after righteousness, for they shall be filled with the Holy Ghost”

(Nephi). Instead of, ”for righteousness' sake,” (Matt.) we have ”for my name's sake,” (Nephi). For the difficult pa.s.sage, ”Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted?” (Matt.), we have the clearer expression, ”I give unto you to be the salt of the earth; but if the salt shall lose its savor, wherewith shall the earth be salted?” (Nephi). And, as already noted, in place of ”one jot or one t.i.ttle shall in no wise pa.s.s from the law, till all be fulfilled” (Matt.), we have ”one jot nor one t.i.ttle hath not pa.s.sed away from the law, but in me it hath all been fulfilled” (Nephi). Variations in succeeding verses are incident to this prospective fulfilment (Matt.), and affirmed accomplishment (Nephi). Instead of the strong a.n.a.logy concerning the plucking out of an offending eye, or the severing of an evil hand (Matt.), we find: ”Behold, I give unto you a commandment, that ye suffer none of these things to enter into your heart; for it is better that ye should deny yourselves of these things, wherein ye will take up your cross, than that ye should be cast into h.e.l.l” (Nephi). Following the ill.u.s.trative instances of the gospel requirements superseding those of the law, the Nephite record presents this splendid summation: ”Therefore those things which were of old time, which were under the law in me, are all fulfilled. Old things are done away, and all things have become new; therefore I would that ye should be perfect even as I, or your Father who is in heaven is perfect.”

In Matthew's report of the sermon, little distinction is made between the precepts addressed to the mult.i.tude in general, and the instructions given particularly to the Twelve. Thus, Matt. 6:25-34 was spoken inferentially to the apostles; for they and not the people were to lay aside all worldly pursuits; in the sermon delivered to the Nephites the distinction is thus made clear: ”And now it came to pa.s.s that when Jesus had spoken these words, he looked upon the twelve whom he had chosen, and said unto them, Remember the words which I have spoken. For behold, ye are they whom I have chosen to minister unto this people. Therefore I say unto you, take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment?” etc. (See 3 Nephi 13:25-34). Matt 7 opens with ”Judge not that ye be not judged,” without intimation as to its general or special application; 3 Nephi 14 begins ”And now it came to pa.s.s that when Jesus had spoken these words, he turned again to the mult.i.tude, and did open his mouth unto them again, saying, Verily, verily, I say unto you, judge not, that ye be not judged.” A careful, verse-by-verse comparison between the Sermon on the Mount as recorded by Matthew, and the risen Lord's discourse to His people on the western continent is earnestly recommended to every student.

3. Baptisms Among the Nephites After the Lord's Visitation.--We read that before the second appearing of Christ to the Nephites, the chosen Twelve were baptized (3 Nephi 19:10-13). These men had doubtless been baptized before, for Nephi had been empowered not only to baptize but to ordain others to the requisite authority for administering baptism (3 Nephi 7:23-26). The baptism of the disciples on the morn of the Savior's second visit, was in the nature of a rebaptism, involving a renewal of covenants, and confession of faith in the Lord Jesus.

It is possible that in the earlier Nephite baptisms some irregularity in mode or impropriety in the spirit of administering the ordinance may have arisen; for, as we have seen the Lord enjoined upon the people in connection with the instructions concerning baptism that disputations must cease. (3 Nephi 11:28-33.)

As to second or later baptisms, the author has written elsewhere (see _The Articles of Faith_, vii:12-17) practically as follows. Rebaptisms recorded in scripture are few, and in each instance the special circ.u.mstances justifying the action are apparent. Thus, we read of Paul baptizing certain disciples at Ephesus, though they had already been immersed after the manner of John's baptism. But in this case the apostle was evidently unconvinced that the baptism had been solemnized by due authority, or that the believers had been properly instructed as to the import of the ordinance. When he tested the efficacy of their baptism by asking ”Have ye received the Holy Ghost since ye believed?”

they answered him, ”We have not so much as heard whether there be any Holy Ghost.” Then asked he in seeming surprize, ”Unto what then were ye baptized? and they said, Unto John's baptism. Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus. When they heard this, they were baptized in the name of the Lord Jesus.” (See Acts 19:1-6.)

In the Church today a repet.i.tion of the baptismal rite on an individual is allowable under certain specific conditions. Thus, if one, having entered the Church by baptism, withdraws from it, or is excommunicated therefrom, and afterward repents and desires to regain his standing in the Church, he can do so only through baptism. However, such is a repet.i.tion of the initiatory ordinance as previously administered. There is no ordinance of ”rebaptism” in the Church distinct in nature, form, or purpose, from other baptism; and, therefore, in administering baptism to a subject who has been formerly baptized, the form of the ceremony is exactly the same as in first baptisms.

FOOTNOTES:

[1452] John 10:16; compare B. of M., 3 Nephi 15:17-21; page 416 herein.

[1453] See pages 49, 55 herein.

[1454] Pages 49-52.

[1455] Helaman 14:14-27.

[1456] 3 Nephi 2:1.

[1457] Exo. 10:21-23.

[1458] 3 Nephi 8:5-25; compare Helaman 14:20-27.

[1459] 3 Nephi chap. 9.

[1460] 3 Nephi, chap. 10.

[1461] Helaman 14:25; 3 Nephi 23:7-13; compare Matt. 27:52, 53.

[1462] 3 Nephi, chaps. 11-18 inclusive.

[1463] 3 Nephi 10:18. Bear in mind that Christ's ascension took place forty days after His resurrection.

[1464] Note 1, end of chapter.

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