Thursday, June 24, 2010
3 Neph 16: 11
"And then will I remember my covenant which I have made unto my people, O house of Israel, and I will bring my gospel unto them."
When the Gentiles have rejected the fullness of the Gospel, the Lord's memory will be stirred. He will "remember His covenant" again.
Notice the covenant He will remember is for "His people," whose interests and inheritance will now be vindicated. His words will be fulfilled. The Father's promises will all be realized. But "His people" are not the Gentiles. His people are the remnant to whom the Gospel will come as a matter of covenant and inheritance to reclaim a fallen people. This is the re-grafting of the natural branches referred to in Jacob 5: 67-75. It is important to note that the Lord of the vineyard was directly involved with the few servants assigned to accomplish this final work of gathering together. (Jacob 5: 72.)
This is to be done after the Gentiles (who are the European Latter-day Saints who descend from the bloodlines that overran and dispossessed the native people in North America), have rejected the fullness of the Gospel. Therefore, you should not expect that the institutional church, controlled as it is by those very same bloodlines, will be the means through which this final effort will be accomplished.
When the time comes, the Lord will "bring [His] gospel to them." How will He do this? What "laborers" should we expect to be sent? How, if the Gentiles have rejected the fullness of His Gospel, will the Gentiles be involved?
Can Gentiles who are lifted up in the pride of their hearts above all nations of the earth assist? If not, then what Gentiles can assist?
Isn't Ephriam to be involved? After all, they have the birthright. Are they not involved?
If they are, who will it be from among Ephriam?
How can the remnant to whom these blessings are promised, have still among them a few descendants of Ephriam? Why will Mannassah, through the remnant, build the New Jerusalem, yet it will be Ephriam through whom the blessings are conferred upon the returning Lost Tribes? (D&C 133: 26-34.)
How can the New Jerusalem be the property of the remnant, but there be a group of Ephiamites who bestow crowns? What must these Ephriamites possess to be able to accomplish this task? How can they possess it and not be lifted up in pride above all other people of the whole earth? How can such power be put upon some group and they remain willing to ever bend the knee and confess before Him whose right it is to rule?
How can the Gentiles both reject the fullness of the Gospel, yet there be some who are of Ephriam who are able to bestow crowns?
What an interesting picture begins to emerge. Gentile rejection, but a tiny group of Ephriamite servants whose lives are lived so as to bestow blessings upon others.
The main body in the New Jerusalem coming from the remnant, who are to build the City of the New Jerusalem, yet within that City a functioning group of Ephriamites who will crown others with glory. All this preparatory to the Lord's return to a City set upon a hill which cannot be hid. To a location in the tops of the everlasting mountains, where all will gather from every nation.
Well, let's keep going to see how much we can figure out from the scriptures to correct our foolish traditions about these future roles and perhaps gain an even better idea of locations.