Lehi's God

When Lehi first saw the Father sitting upon His throne, the description is as follows: "he thought he saw God, sitting upon his throne, surrounded with numberless concourses of angels, in the attitude of singing and praising their God." (1 Ne. 1: 8.)

After being ministered to by Christ, (1 Ne. 1: 11) the description changes as Lehi reacts to his endowment of knowledge from the Lord. The record says: "And after this manner was the language of my father in the praising of his God." (1 Ne. 1: 15.) God the Father has ceased to be the impersonal "God" of verse 8, and has become Lehi's God by verse 15.

It is in this sense that God becomes "the God of Abraham, the God of Isaac and the God of Jacob." (Matt. 22: 32.) God established His covenant with Abraham. Then He renewed and established His covenant again with Isaac. Then He renewed it again with Jacob. He was each of their God, by covenanting with each of them. None relied on a covenant given to their father, or grandfather, but each received directly from God a covenant in their own name.

Lehi also covenanted with God. He also knew the Father as "his God." If you read what happened between verses 8 and 15, you will see how Christ ministers to a man and brings them into a relationship with the Father.

Compare 1 Ne. 1: 11-14 with Revelation 5: 1-8. In both there is a book, and it is Christ who is able to access the book. In both, a prophet, (Lehi and John) are able to then get access to the information which would be otherwise hidden from the world.

Lehi, as a recipient of the covenant directly from God, joined those who could call God "his God."
It is the God of Lehi in the same way it is the God of Abraham; and the God of Isaac; and the God of Jacob; and the God of Nephi; and the God of Joseph.

Look at 2 Kings 2: 14 and you will see Elisha acknowledging that Elijah also knew God; and Elisha wanted to likewise come to know Him.

Is He also your God? If not, why will you not have Him to be your God? (1Ne. 17: 40.)

Jacob 5: 53-56

The Lord is quite realistic about salvaging something from the vineyard. He does not state He can produce fruit again, only that "perhaps, I may preserve unto myself the roots thereof." (5: 53.) The vineyard must respond. He respects our agency. He can encourage, invite and entice us, but we are always free to choose. (Moroni 7: 13.) It is that freedom to choose that results in the vineyard being condemned. They could have responded to the Lord's invitation, but decided not to. (D&C 101: 78.)

So this final dispensation is not a guaranteed success. Notwithstanding the optimism of many of our revelations, the Lord of the vineyard knows success (fruit reappearing) will only "perhaps" occur.

The bloodlines are still here. Though they are separated, mixed and disbursed throughout the nethermost parts of the vineyard, they are "yet still alive." (5: 54.) The Lord has determined, and is now taking the steps, to graft back together the branches to the root in hopes of producing "fruit" again. (Id.) Notice it is not the restoration of the link, the regrafting of the branches, or the successful return of the Lord's husbandry to the vineyard that matters. Despite all the coaxing and work, and even the regrafting of branch to root, the purpose is not fulfillled until there is "fruit" produced. The organizational structure of the reassembled tree is nothing. It is the "fruit" and the "fruit" alone which is the object of the effort. A Divine reconnection of branch and root is not and never has been the object of the Lord of the vineyard. Bragging about how you are part of a "restored branch" distracts you from the fact you are still unworthy to be laid up against the season. Lacking fruit, you are only worthy to be gathered in bundles and burned.

This restoration of branch to root does not bear and was never expected to bear any fruit at first. It was the preliminary step, intended to lead to a time when the restored branch takes its opportunity seriously and repents, finally returning to Him. "[T]hat when they shall be sufficiently strong perhaps they may bring forth good fruit unto me." (5: 54.) It was always expected to take time. Generations, in fact, before there would be "fruit" in the vineyard." No matter how millennial the first generation of the saints expected their faith to prove, no matter what prophecies and patriarchial blessings the first generation of latter-day saints shared with one another, and no matter what promises Joseph Smith obtained - everything was contingent on producing "fruit" which the Lord of the vineyard could lay up against the season. I've written the last book about the obvious conclusions we ought to reach regarding the beginning of the restoration. It is my effort to explain where we are and how we got here. It is also intended to help us now produce "fruit" in the vineyard.

The Lord began the process. (5: 55-56.) He and His servants took the wild branches and regrafted them. The potential covenant was restored. He returned again the pattern of covenant-making, the ordinances which testify to us of Christ's Atonement, the ritual return through the veil to the Lord's presence, and the ideas of a priesthood which is inseparably connected with heaven. He gave us the warning that when we undertake to assert the right to compel others to follow the priesthood, then we forfeit it. No power and no influence can or does exist by "virtue" or by reason of the priesthood. It exists because someone has humbled themselves, repented, come into the presence of Christ, and thereby been redeemed from the fall. (See, e.g., Ether 3: 13; D&C 84: 35.)

The Lord of the vineyard and His servants did the work. The graft was begun. Now it remains to see if it will bear fruit.

The Lord knows the end from the beginning. (Abr. 2: 8.) Everything He revealed to Zenos about the past has happened. We ought to respect that enough to allow the prophecy to inform our present and future.

Jacob 5: 42-47

There was no fruit being produced anywhere in the vineyard. The Lord recognized that. The separated branches that He had visited were able to produce covenant sons and daughters of God, only to fail to keep the covenant alive. "[N]ow all the trees of [the] vineyard are good for nothing save it be to be hewn down and cast into the fire." (5: 42.) That does not mean they aren't going to be preserved. They will, but they will suffer the wrath of God. Then they will come forth at the end of the season, and be placed in a position of Telestial Glory to dwell in the same condition as this fallen world. (D&C 76: 81-85.) From the Lord's perspective, that is undesireable. It is failure. It is tragic. This is the native condition this vineyard repeatedly lapses into, even with the Lord and His servant's continuing care. What more could He do, indeed! How often would He have gathered us, but we refuse. (3 Ne. 10: 5.)

Even when the Lord bestows peculiar advantages on the branches of His vineyard, the results are not dissimilar to what goes on elsewhere. Highly favored and greatly blessed people seem as indifferent to their salvation as those who inherit challenges and difficulties. (5: 43.) The Lord "cut down that which cumbered this spot of ground, that I might plant this tree in the stead thereof." (5: 44; see also, Ether 13: 1.) He provided the best spot in the vineyard by destroying the people inhabiting it. Then, as we shall see, He destroys the branches brought there once they also fail to produce suitable fruit.

The good spot was cleansed of the bad branches, yet the bad still overcame the good. (5: 45.) The Nephite civilization was, in the end, entirely overcome and destroyed because it failed to produce any more sons and daughters of God.

As the Lord surveyed the entire vineyard, He saw nothing but universal failure. There was no fruit able to be preserved against the coming season of judgment. The whole earth was worthy of destruction, because there were none whose hearts were sealed to the fathers in heaven, members of the Family of God, who could endure His presence at His return. In other words, there was no righteous branch living on the earth. All manner of fruit claimed to be good. All kinds of pretenders were claiming they were of God. They clammored "lo here!" and "lo, there!" and claimed they could deliver souls from hell. Yet no one was able to bring the living into contact with God, which was required in order for them to receive the "testimony of Jesus" promising them eternal life. (D&C 76: 51-55.) The Lord needed to begin over again. The vineyard was void of fruit-bearing trees. Despite this, the Lord reflected "it grieveth me that I should lose them." (5: 46.) The Lord takes the salvation of mankind seriously. It is His work. And when they fail, He grieves.

The Lord lists all He does to try to provoke His "tree" to bear fruit. He does not "slacken his hand" nor does he fail to "nourish" it. (5: 47.) He "digged," and He "pruned," and He "dunged" the tree. These efforts include sending the Light of Christ, the Holy Ghost, scriptures, prophets, angels, visions, dreams and signs in the heavens above and the earth beneath. He has done this continually for His vineyard. But these many gifts from God, and the great work He has done have failed to produce fruit. At last He poses the question to His servant: "Who is it that has corrupted my vineyard?" (Id.) A worthy question, indeed. The answer is surprising, because it does not require a devil to be involved.

Jacob 5: 38-41

The Lord's inspection of the vineyard was global. Even the "nethermost parts of the vineyard" were examined for fruit. (5: 38.) Despite the opportunities given to the vineyard, "the fruit of the natural branches" which belonged to the original root and should have been able to bear fruit "had become corrupt also." (5: 39.) No matter where you looked, "the first and the second and also the last; ...they had all become corrupt." (Id.) The apostasy was now universal. It was not possible for the Lord to find fruit worth preserving anywhere in His vineyard. The ordinances were changed. The covenant was broken. (Isa. 24: 5.)

Apostasy is always marked by a change of ordinances and breaking of the covenant. Then everything can continue to mimic the truth, but there can be no fruit. The apostates can keep the vocabulary, claim to have the truth and worship the God of Israel, use the same scriptures as were written by those who were in and kept the covenant, and assume they are either in or headed toward Zion and that "all is well" even as they are covered in chains and bound for hell. (2 Ne. 28: 23-25.) Then the apostasy can rule from the rivers to the ends of the earth, but no-one is capable of telling them to be afraid. While in Satan's power, they think themselves blessed.

The "fruit" to be "laid up against the season" is highly specific. It is God's own family. Those who are bound to Him directly, in an unbroken covenant of adoption, where He recognizes them as His "sons and daughters" and has told them so in an unbreakable bond. (Mosiah 27: 25.) Those who receive Him receive this oath from Him. And through it, He covenants with them, in a bond which He cannot break, that they are His sons and His daughters and heirs to all the Father has. (D&C 84: 35-40.) It will not be an imitation, which does not create "fruit" but it will be Him and His covenant. For "all they who receive this priesthood receive me, saith the Lord." (D&C 88: 35.) He will come to and "comfort" those with this covenant. (John 14: 18.) This is not by proxy, or through an appearance "in the heart" through some feeling, but is an actual appearance leading to an actual bond that cannot be broken, and therefore comforts the sojourner in this lone and dreary world. (John 14: 23; D&C 130: 3.)

Because there were no longer any who remained in the vineyard with this covenant, or who were adopted into the Family of God, or who were suitable to be preserved through the burning of the vineyard, the entire vineyard, from the first to the last, "had all become corrupt." (5: 39.) Even in the best spot in the vineyard, "the wild fruit of the last had overcome that part of the tree which brought forth good fruit, even that the branch had withered away and died." (5: 40.) The Nephite fall was complete. Nothing remained. All was wild and unsuitable, entirely corrupt.

At this terrible state of man "the Lord of the vineyard wept." (5: 41.) The Lord's work and glory is to produce fruit from His vineyard. (Moses 1: 39.) The Lord of the vineyard is not able to withhold His tears at our dreadful plight. He is moved with compassion for us. (Heb. 4: 15, see also Matt. 14: 14.)

As the Lord looked at the complete failure of the entire vineyard, He reflected with sorrow: "What could I have done more for my vineyard?" (5: 41.) The Lord does not fault us. He examines Himself. He begins His inventory of what went wrong with His own actions, not ours. We who rebel against Him are not faulted by Him. But He wonders how He might have been the better Lord. It ought to cause us to weep to realize who He really is, and what He really thinks.

3 Nephi 20: 23

3 Nephi 20: 23:

"Behold, I am he of whom Moses spake, saying: A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass that every soul who will not hear that prophet shall be cut off from among the people."

If there were any doubt about who was meant in Deuteronomy 18: 15-19, Christ clarifies it here. He, Christ, was always meant to be the ultimate Law-Giver. He is the one who must be followed. He may send prophets, but it is Christ alone who is to be followed. Those who draw attention away from Him and turn attention to themselves will always lead astray. For the Lord alone can save. No man can.

We've been trying to make the matter clear for some time. Not merely in this blog, but by my writing and your reading the six books I've written before beginning this effort. The Lord alone is the one to whom each of us must look for hope and salvation. He is the one with whom you can covenant to receive salvation.

In the middle of this prophecy of remnant return and gentile holocaust, comes the reminder again of the Lord's primacy. Look to Him. Him alone. He is the one raised up to save mankind. He is the gentile hope.

The judgments the gentiles have merited by their refusal to accept the fullness of Christ's Gospel is not an impediment to you, if you will come to Him. It was always meant to be a singular event anyway. There is no collective salvation. Each person comes to Him one at a time. Even when He redeems a group, He  visits with them individually. (3 Nephi 11: 13-17.)

Those who will not "hear Him" will be "cut off from among the people." What does it mean to "hear Him?" How do you go about accomplishing that?

What does it mean to be "cut off from among the people?" What "people?" Why is being cut off from those people a curse? Where are you sent if you are not among the Lord's people? How do you go about rectifying that - joining in to be among those who "hear Him" and are part of His people?

Can you do it now? Do you have to wait till some distant future time or place? Why aren't you doing more about it now, then?

3 Nephi 20: 14-15

3 Nephi 20: 14-15: 
 "And the Father hath commanded me that I should give unto you this land, for your inheritance. And I say unto you, that if the Gentiles do not repent after the blessing which they shall receive, after they have scattered my people—" 

Christ is speaking to a group of people and their descendants when making these remarks. The Father has commanded Christ to confirm to the Nephites they are given this land. "This land." So now the question of where Christ was while making these comments becomes important.

Where were they at the moment Christ spoke to them? That affects things, doesn't it? Was it Guatamala? Or the United States?

There are two ways of trying to determine the answer to this question.  One would be to study the internal content of the Book of Mormon and try to reconstruct a location based on the clues there. This has been done with varying results. The two leading works on the two leading theories have been referred to in this post. There is another theory that the area was in the Gulf of Mexico. The land was completely reformed, broken up, and altered as a result of the upheavals of the 3 Nephi destruction, and the land no longer appears as it did once. It is now underwater. You can work and justify a number of locations based on the content of the Book of Mormon.

The other way is to take other sources that presumably knew, and accept what they said about the location. I've already quoted from both Moroni and Joseph Smith about the location. Both have placed the events in the area now known as the United States. Moroni's description of the Book of Mormon, and its people, was as follows: "He said there was a book deposited, written upon gold plates, giving an account of the former inhabitants of this continent, and the source from whence they sprang."  (JS-H 1: 34.) I presume Moroni knew, and that Joseph had no reason to misstate what he said. It would appear that the continent referred to by Christ using the words, "this land" was North America. And the promise from the Father, made by covenant, was with "the former inhabitants of this continent."

So the remnant was (at the moment Christ was speaking to this audience, and confirmed this covenant of the Father) located in North America. This does not mean they weren't mobile and subsequently moved about. This does not mean they did not disburse and occupy other portions of the North and South American landmasses. This does not mean that other migrations of these people which scattered them elsewhere into the world have not occurred. Even if you confine everything to a North American venue for the entirety of the Book of Mormon account, there is still a gap between 400 a.d. when the narrative draws to a conclusion and the 1820's when the record comes to light again. Nothing closes that gap.

So if Moroni's comments to Joseph Smith can be trusted, then originally the people from whom the remnant came were people who lived on "this continent" at some time in history. 

The gentiles are mentioned again here. They are reminded of the blessings they have received. They are reminded they were given the responsibility of scattering the remnant and disciplining them for the remnant's failings. But, once the gentiles are blessed, once they have scattered the remnant and destroyed most of them (leaving only a remnant of what was here before), then the gentiles are warned. They must repent. Without repentance the fate of the gentiles will be a similar holocaust of destruction, scattering and treading down; leaving only a remnant of the gentiles still upon the land.

So the roles will reverse. At first, the gentiles dominate and the remnant recedes, at last the remnant will dominate and the gentiles recede.

The remnant's role and the gentiles' pride are interconnected with one another. It is for this reason, if no other, the subject of the remnant is important to know something about.

So, we continue.

3 Nephi 20: 12

3 Nephi 20: 12:

"And verily, verily, I say unto you, that when they shall be fulfilled then is the fulfilling of the covenant which the Father hath made unto his people, O house of Israel."

 

Isaiah's prophecies concerning the Israelite covenant will happen at the same time as the fulfillment of the covenants for the Nephite remnant. So things will develop simultaneously for all the chosen people. Not just locally, but globally.

 

Notice the reference to the "Father" and to "His people." Why is it the "Father's people" in this scripture? What significance is there to the covenant being fulfilled for the Father's people? Are they different from others? Can others have a covenant with Christ? Why is it the Father's people who will see the fulfillment of their covenants in this final, winding up of history?

 

How are "O house of Israel" and the "Father's people" related? Are they the same? Why or why not?

 

Why would all covenants come to a fulfillment at the same time? What is there of general historical development which requires all of these to be fulfilled simultaneously?

 

How would you prepare for the time when the fulfillment of all the covenants are to occur? Is there some kind of storage you should be assembling? What about things that put "oil" in a "lamp?" How would you go about getting that put together?

 

If the judgments of God will begin on His own house (D&C 112: 24-26), then how do you prepare to avoid that judgment?

There is an upside to every prophecy, even in those predicting calamity. The upside consists in two things: First, avoiding the judgment by being prepared for it. (D&C 38: 30.) Second, recognizing it so as to not be alarmed or lose faith because of it. (D&C 1: 3.)

When you see the distresses which are to come, recognize them as signs given by the Lord and take comfort. (Luke 21: 8-13.)

 

Christ uses Isaiah as His source because Isaiah was inspired in what he wrote. We also have a record of his prophecy. Therefore, the Lord could speak in the first person and have us quote Him. However, He pays tribute to His own prophet by quoting the words of Isaiah. This is meekness indeed. Our Lord is not and never has been prideful. He is meek, and willing to let others have credit, share in triumph, and be treated as equals. How unlike Him are the gentile leaders who love to lord it over one another, holding each other as subservients. Christ, however, made Himself a servant of all. (Mark 10: 42-44.) He puts that same meekness on display again here, as he quotes from Isaiah. This shows the Lord's respect for Isaiah.

 

Interesting the things which become apparent the closer you look at our Lord. Interesting how much the Book of Mormon adds to the picture of our Lord. What a great volume of scripture we have been given.

 

Well, back then to our main topic...

2 Nephi 33: 15

2 Nephi 33: 15:

 

"For what I seal on earth, shall be brought against you at the judgment bar; for thus hath the Lord commanded me, and I must obey. Amen."

 

Another reminder of Nephi's status. Not only does he preach the words of Christ, but he also has the authority and power to "seal on earth" his message.  He obtained this directly from the Lord. He is a trusted servant, acting in the similitude of the Savior Himself. Holding the power to seal, he proceeds to do so. Those with eyes to see will realize this is an important punctuation mark on the the final statement he leaves for us in his message.

 

The power to seal and "the Lord commanded me, and I must obey" go hand in hand. One simply does not receive this kind of authority if they will begin to freelance. They are to use it only in the manner the Lord would use it. Although the power is theirs to use, they are governed by their character to use it only according to the Lord's command. Nephi, for example, received this acknowledgment when given the power to seal: "that all things shall be done unto thee according to thy word, for thou shalt not ask that which is contrary to my will." (Helaman 10: 5; see 10: 4-5 for the more complete explanation.)

 

When Joseph Smith received this power it was given in connection with his calling and election made sure. It happened between 1829 and 1832, the exact date is unknown. It was reduced to writing in 1843 in D&C 132. It is my view that the revelation making mention of it was not a single event, but rather as many as five different revelations related to the same subject, all of which were dictated at the same time and included in Section 132. I've explained this earlier in a series of posts about Section 132. Go back and look here, here, here, here, here, and here  if you don't remember it.

 

Joseph received this power, and this fullness between 1829 and 1832. However, by 1841 Joseph was no longer able to use it because it had been "taken from [the church]." (D&C 124: 28.) It would not affect Joseph individually, for his calling and election was made sure. (D&C 132: 49.) But if "taken," it would affect the church.

 

Nephi's power to "seal" his writings at the command of the Lord, and his own obedience, now make his words binding on all of us. They become covenantal. Hence the reference to remembering "the new covenant, even the Book of Mormon." (D&C 84: 57.) It is not merely interesting doctrine, nor even prophecy, but has reached covenantal status by virtue of the priestly seal placed upon it by Nephi. We ignore it at our peril. We define it as just a volume of scripture at our loss. It was intended to be studied and followed as the means to reassert a covenant between ourselves and God. By following its precepts we can return to God's presence where we are endowed with light and truth, receive intelligence and understanding. Each of us is invited to make that return. Nephi lived it, and as a result was able to teach it. We should do the same. That is, live it to be able to understand and then teach it. It is the doing that leads to the understanding.

 

There is a great deal of what Nephi taught that we have not considered. 

 

Now let's talk bout the remnant.

2 Nephi 30: 2

2 Nephi 30: 2:

"For behold, I say unto you that as many of the Gentiles as will repent are the covenant people of the Lord; and as many of the Jews as will not repent shall be cast off; for the Lord covenanteth with none save it be with them that repent and believe in his Son, who is the Holy One of Israel."

To the extent that gentiles "will repent" they may become part of the Lord's "covenant people." They are not the remnant, but they may join in the covenant. If they do, then by virtue of the covenant they become "covenant people."

What is required for the gentiles to repent?

What covenant must they enter into or receive so they may be numbered among the "covenant people?" Is membership in The Church of Jesus Christ of Latter-day Saints the only thing needed to "repent" and become a "covenant people?" If not, then what else would be required?

To the extent that "the Jews will not repent" then they will be "cast off." Although history has shown how the Jews have been treated (as Nephi put it), "ye have cursed them, and have hated them, and have not sought to recover them." (2 Ne. 29: 5.) These difficulties suffered by the Jews are preliminary. The Lord always watched over and preserved them from complete destruction. However, when the Gospel is offered to them in the last days, in the final offering to the last (who had once been first--see 1 Ne.13: 42), they will reject the offered renewal of the covenant at their peril. If they reject it, they "shall be cast off" because that will sever the covenant.  "The Lord covenanteth with none save it be with them that repent and believe in his Son, who is the Holy One of Israel."

Although we know the Lord will extend every opportunity to the descendants for the sake of a covenant with those who have become the friends of God, there are limits. God will do all He has promised to do. He will forbear, entreat, beseech, send messengers, labor alongside with His messengers, and do all He can to reclaim the heirs for the covenant's sake. In the end, however, the heirs must either accept what He offers, or be cast off.

It is extraordinary how long the Lord will extend His hand to reclaim His people. But everyone must choose to follow Him. We have our agency. We cannot be forced to follow Him. Even though He may be longsuffering and patient, He cannot compel any to be saved.  (Moses 4: 1-3.) Unless a person is free to choose for themselves, there is no existence.  (D&C 93: 30.) 

If you remove the right to choose, it is not only agency that is obliterated, but it is existence itself. Though we are utterly dependent on God for our very existence, sustained from moment to moment by Him loaning us the ability to move, breathe and act (Mosiah 2: 21), because we are free to make choices we exist. If you destroy the right to choose you have ended the personality of the person. [I have explained this in the beginning of Beloved Enos.]

Well, all of this is of no import if the gentiles do not "repent." Whenever we brush up against that subject we wind up engaged in discussions about justice, mercy, vengeance and restitution. I've written about this process in both The Second Comforter and Come, Let Us Adore Him. Briefly, here are some of the most important points:  To be forgiven we must forgive. Not just forgive, but plead for mercy for those who have offended us. The role of accusing is left to "the accuser of the brethren" or Satan. (Rev. 12: 10.) When we accuse others we interfere with their salvation. If we are the one who was offended, and we make no accusation against them, then we become their savior. Satan's right to accuse is inferior to ours as victims of the offense. We suffer in the flesh the wrongs of others. If we make no claim for justice, surrender those and seek instead for mercy on behalf of others, then Satan's accusations can have no claim upon them. We mimic Christ, follow His example, and in our own limited way also atone for the sins of others. Joseph Smith was trying to get us to understand this concept when he taught: "If you do not accuse each other, God will not accuse you. If you have no accuser you will enter heaven, and if you will follow the revelations and instructions which God gives you through me, I will take you into heaven as my back load. If you will not accuse me, I will not accuse you. If you will throw a cloak of charity over my sins, I will over yours—for charity covereth a multitude of sins." (DHC. 4:445)

I have explained this at length in what I've written in Come, Let Us Adore Him. Christ said this in His ministry repeatedly. He lived it.  He showed by His own example the way to obtain forgiveness for every wrong you have ever done. It is in the same way He went about atoning for sins. It is by suffering offenses and returning good. It is by forgiving those who despitefully use and abuse you. It is through loving those who are your enemies. It is by becoming sons and daughters of God. And it can be done in no other way. (Matt. 5: 38-48.) If you do not forgive others, you cannot be forgiven. (Matt. 6: 14-15.) This is why Christ, in teaching us to pray, told us we are only forgiven as we forgive others.  (Matt. 6: 12.) It is as we forgive that we obtain forgiveness.

The way is strait and narrow, and cannot permit you to pass through while carrying any burden of accusation, desire for revenge or even just complaint about others. When you lay down what you might justly claim against others and seek nothing for their offenses, then you are able to enter in. To be blessed, we must seek peace with those who would make war against us. (Matt. 5: 9.) When we judge all others with mercy, it is with mercy alone we will be judged. (Matt. 7: 2.)

For the most part, the gentiles will not repent. They will hold courts, use their time judging, exact conditions, set limits, and annotate their permanent records with notes showing what discipline a person has undergone. And happily employ control, compulsion and dominion over one another (D&C 121: 37) right up to the time when the trumpet sounds and it is everlastingly too late.  Others will justify this failure to forgive, shout praises to the abuse, and claim all compulsion and dominion is necessary to protect us from the evil. Even though our Master told us not to resist the evil, but forgive it. (Matt. 5: 39.)

For the most part, the gentiles will demand they be judged by a law they cannot satisfy.  Some few, however, will forgive and plead for the weaknesses and failings of others. They will forgive, and thereby be forgiven. They will obtain for themselves a judgment based only on mercy, for they have shown mercy to others. This atoning act of love and intercession will be the hallmark by which the children of God are identified in the Day of Judgment. (Matt. 5: 9.) Only the peacemakers can be trusted to live in peace with one another. All others are unfit for the presence of God.

Discussion of the Gentiles and the Remnant

We're still in a discussion which began June 7th to try and make sense of the present and future of Zion.

We have seen how priestly authority is more complex than a list of names on a page showing some connection to the Prophet Joseph Smith. We have examined how necessary it is to reconnect with heaven itself to have not just authority, but also power in the priesthood. That connection of power in the priesthood comes from the hand of God, not from another man. The powers of the priesthood are inseparably connected with the powers of heaven and the hand of God.  (D&C 121: 36.)

 

Men do not make priests, God does. For those who have eyes to see, God's hand in priestly authority has been seen by endowed Latter-day Saints from Nauvoo onward. Men do not make prophets. God has reserved that right for Himself.  (Numbers 12: 6.) God will call them whether or not men accept or recognize them.

 

We think we have a hope in membership in the church, but the scriptures offer us no reason for that hope. Hope lies in Christ.

We have seen how carefully the Book of Mormon distinguishes between the "remnant" to inherit great promises, and "gentiles" who must align themselves with Christ to become inheritors of those promises. We have seen how members of The Church of Jesus Christ of Latter-day Saints are always identified with the gentiles (D&C 109: 60), and not the remnant.

 

We have seen how the gentiles will be given authority over the remnant, and will be permitted to abuse and tread upon them for a season. We have seen that the promises once given the remnant will be given conditionally and for a season to the gentiles, who will receive the book written by the remnant's forebearers. The gentiles will become a great nation, and will be protected and powerful. They will be greater than any other nation on the earth. We have read how that will result in pride and foolishness.

 

We have seen that the gentiles will be swept away, just as the remnant was swept away. But those gentiles who will repent and receive Christ will receive a covenant entitling them to also belong to and possess this land as a place of inheritance.

 

Those gentiles who enter into this covenant, repent, come to Christ and receive Christ's presence will be preserved as the remainder of the gentiles' probation ends. When the time of the gentile dominance ends, they will be swept away.

 

We have seen that the gentiles who do not possess the covenant will become trodden under foot just as the remnant.  The world will descend into darkness, as the Spirit and the Light of Christ withdraws from all but those who are chosen heirs. The wicked will destroy the wicked. The gathered faithful will have the Lord's Spirit as a protection and shield. The wicked will fear and not go near them, for they will be "terrible" to the wicked.

 

The covenant people will be gathered in the "tops of the mountains" where there will be a refuge and the Lord will be among them. When the destruction ends and the wicked have been swept away, the Father will return these gathered covenant people to their lands of promise. When He does, His hand will be over them, and will be their rear guard. Nothing and no-one will hurt or make them afraid.

This orients us to begin to consider more carefully what the gentiles have done and will do with their opportunity. So we return to Nephi's writings to look more carefully at ourselves and the perils we face.

 

All of this is an experiment to see if it is possible to have this kind of discussion take place on a blog. I used to teach a weekly Book of Mormon class where we examined the text carefully. In those ten years we were able to go from 1 Nephi 1:1 to Jarom 1: 4. I know the material could be taught in that setting because the people were in front of me and I could take in what they were receiving as I taught. This is an alien way to teach, where disembodied words are put into a blog to be read by those who may or may not be attentive, diligent, prayerful and prepared. I cannot gage the effectiveness of this as well except from how the Lord assists me at my end.  At the reader's end I am divided by circuitry, time and space and cannot measure as I could if you were in front of me.

 

I will continue the experiment, but remain doubtful that this will work as well as a book or a meeting would. In the end, the reader (or listener) must have the Spirit to be able to take in any light taught. So you will determine for yourself if you will receive what is offered. So, we will see...

3 Nephi 21: 27-28

3 Nephi 21: 27-28:

 

"Yea, the work shall commence among all the dispersed of my people, with the Father to prepare the way whereby they may come unto me, that they may call on the Father in my name.  Yea, and then shall the work commence, with the Father among all nations in preparing the way whereby his people may be gathered home to the land of their inheritance."

When it begins in earnest and for the last time, it will be universal. There won't be an effort among one part of the vineyard which isn't mirrored by similar efforts in other parts of the vineyard. All the natural branches will be returned and reunited with the natural roots, as all are gathered again into one.

The Father will determine the timing. The Son will implement the plan. The process will require everyone, in every scattered part of the vineyard, to "come unto Christ." Unless they "come unto Christ," they will not be gathered and cannot be saved.

 

When they are brought again into their original state and begin to bear fruit, "they may call on the Father in [Christ's] name"  with His approval and blessing. Without that, the "gathering home" cannot become a reality.

 

The Father's work will be "among all nations" because it will involve the judgment and destruction of all nations. (D&C 87: 6.)

 

This will "prepare the way." Why does the work need to happen "among all nations" for the way to be prepared?

What does it mean to now call all those who are to be included in this final gathering "his people" meaning the Father's people? Why would they end their long sojourn by becoming the "Father's people?" Christ has spoken of them being "His people" (meaning Christ's) but now the culmination will result in them becoming the "Father's people" as well. (D&C 76: 92-95.)

 

Notice that part of the final covenant being fulfilled involves re-gathering into the lands promised as their inheritance. This does not mean a single step. It means that the great work of the Father in destroying the nations, eliminating the wicked, and returning knowledge and a connection to Him through His Son, will prepare the way for the final step of gathering the chosen people into the lands of their inheritance.

There will be gatherings, and a great gathering, and at last a distribution of the survivors into their respective promised lands. Between the time of the great upheavals, and the time of the final distribution, there will be a season in which there will a great gathering in the "Mountains" (2 Ne. 12: 2) where it will be a fearsome, even terrible thing for the wicked to contemplate. (D&C 45: 68-70.) This will be in "the tops of the mountains." (Micah 4: 1; 2 Ne. 12: 2; Isa. 2: 2.) This will be where the New Jerusalem will exist. This will be before the final distribution into the various places of inheritance of the Lord's people.

 

Before the return to the lands of inheritance, however, there will be terrible days, the likes of which have only been seen in the final pages of the Nephite record. (Mormon 6: 6-22.)

The choice is between the Lord, His offered redemption and protection, and destruction. The gentiles are now offered a choice while reenacting the same poor judgment that led to their own loss of opportunity. That needn't be true of individuals. It seems apparent that the prophetic message of the Book of Mormon foretells gentile arrogance and pride, collectively claiming they are on the road to Zion, while they are instead doomed to repeating the errors of prior civilizations of this continent. We will get to that in the coming days, but for now we remain interested in the definition and destiny of the "remnant" of the prior occupants.

(What an interesting text this Book of Mormon proves to be. It makes one wonder why it would ever suffer from neglect.)

3 Nephi 21: 25

3 Nephi 21: 25:

"And then shall the power of heaven come down among them; and I also will be in the midst."

What does the "power of heaven" include? (We've already looked at 1 Nephi 14: 14 which is speaking about this same event, you should read again that post.)

What is the difference between the "power of heaven" and the Lord's presence?

Why would the power of heaven come first, then the Lord?  (Moses 1: 11.)

What would it require for you to be able to endure the presence of the Lord? (Moses 1: 2.)

If you are not prepared for His presence, what will your reaction be?  (Mormon 9: 3-5.)

Those who are directly in a covenant with Him, who have been promised forgiveness of their sins by Him, and who have sought and obtained His face, will be able to dwell in His presence. They will be prepared for His glory, have part in it, and thereby be protected when they are with Him.

If people have the "power of heaven" with them, do they need some other means to protect them as well? Why not?

Haven't we already been promised this as early as 1833?  (See D&C 97: 15-19.)  What happened that we did not obtain these things? Have our Temples been kept undefiled?  If not, why? Have we permitted the unclean to enter? If so, why?  Is the glory of the Lord in our Temples? Can we behold His presence there? If not, why not?

If the promise was made to us in 1833 and we haven't realized it from then till now, then are we to be numbered among those who will have the Lord "in their midst" as set out in this verse?  What should we do to change that?

By and large, the church has failed to honor the Book of Mormon, keep its terms and become heirs of its promises.  Our collective failure does not prevent individual success.  Individuals may still realize the blessings offered. But each of us must meet the exact same conditions. Having met them, however, nothing can prevent you from obtaining the blessings.

The Lord has been willing to bring individuals back into His presence on the same conditions throughout all time. Read again The Second Comforter if you do not remember what those conditions are. He is as willing to make you a citizen of Zion, member of the church of the Firstborn, and part of the general assembly today (D&C 76: 66-69) as in the future established Zion spoken of in the verses we have been reviewing. Many have done it in times past. Some have done it in our day. All are offered the same opportunity, but always on the same conditions.

The unchanging Gospel of Jesus Christ is always the same, and its blessings are always available.

3 Neph 16: 11

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.