3 Nephi 20: 24

“Verily I say unto you, yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have testified of me.”
The Lord chose and established Israel. He would remain committed to them, although they went whoring after other gods.
Moses held the fullness of the priesthood. He conferred blessings upon others. Although Moses was taken from Israel, the blessings of the priesthood remained. Moses blessed Joshua, and Joshua held the blessings of the priesthood for so long as he lived. But the fullness of the priesthood, that portion which permitted a man to see God face to face, was taken with Moses. (D&C 84: 20-25.)
When Joshua died, both the priesthood that left with Moses, and the blessings from that priesthood were lost. What remained thereafter was a lesser form of priesthood called the Levitical or Aaronic Priesthood.  This continued to be ministered from Moses until Jesus Christ.
The prophets, however, were something different.  They came through diverse families and from unexpected places. They were not part of the leading Levitical families and not even from that tribe on occasion. Their priesthood was not reckoned by what was then on the earth, but was given to them directly from heaven itself. Joseph Smith taught: “All priesthood is Melchizedek, but there are different portions or degrees of it. That portion which brought Moses to speak with God face to face was taken away; but that which brought the ministry of angels remained. All the prophets had the Melchizedek Priesthood and were ordained by God himself” (TPJS, pp. 180-81).
The men who held the higher form of priesthood, the fullness that made it possible for them to behold God face to face, were “all the prophets from Samuel and those that followed after.” Having this form of priesthood they could behold God face to face and live. (D&C 84: 22-23.)
The power to see God face to face is not real if the man does not actually behold God face to face. It is powerless. It is theory. It is a notion and not a reality. This priesthood the revelation speaks about is not a theoretical idea, but an actual, real power which allows the person holding it to behold God and live. Therefore, when Christ states that “all the prophets from Samuel and those that followed after” had “testified of [Christ]” this is more than rhetoric. They became prophets by reason of the Lord having appeared and spoken to them; having testified of Himself to them. Therefore their status as prophets and their witness of Him were coequal. They sprang from the very same thing – the same event. This, then, formed the basis for their service as the Lord’s prophets. They knew Him. They could testify of what they knew, heard and saw, rather than what they believed to be true from what others had said. God had made Himself known to them.
Christ was confirming that these prophets had testified of Him because He was the one who had called them. He was the one who qualified them. He was the one whose witness and message they bore to others. The testimony of Jesus is the spirit of prophecy! (Rev. 19: 10.) Here He confirms again that those prophets sent by Him have testified they know Him. They do not testify of themselves, but of Him. They do not point to themselves, but they point to Him. They do not promise salvation through themselves, but invite others to come to Christ and be saved. They will understate rather than overstate their calling and standing before God.

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: 21-22:
 

“And it shall come to pass that I will establish my people, O house of Israel.  And behold, this people will I establish in this land, unto the fulfilling of the covenant which I made with your father Jacob; and it shall be a New Jerusalem. And the powers of heaven shall be in the midst of this people; yea, even I will be in the midst of you.” 

The Lord will establish His people, including all of the “house of Israel.” The plan is global. But when it comes to the Americas, His people are those in the audience at the moment He was speaking to “this people.” And the land of promise for them is “this land.” Meaning that wherever it was that Christ was  speaking involved two things: The ancestors of the remnant, and the land of promise.

Now the statement gets interesting because Christ refers to a covenant He made personally with “your father Jacob.” Which “Jacob” is this referring to? And, if the Old Testament father whose name was changed to Israel, then why refer to him by his earlier name (“Jacob”) rather than by his new name (“Israel”)?  I’ve described the reasons for distinguishing between these two names for a single man in Nephi’s Isaiah.  It is relevant here and I’d remind you of that discussion.
In Jacob’s final blessing to his sons, he blessed Joseph as one “separate from his brethren” to inherit a land “unto the utmost bound of the everlasting hills.” (Gen. 49: 26.) The covenant between Christ and Jacob affected this blessing given Joseph. It is in the “utmost bound of the everlasting hills” that Zion or the New Jerusalem is to be built. And it will be Jacob’s posterity, the remnant visited by Christ, who will build it. Christ’s visit to these people reaffirms the prior covenant, and reconfirms the Lord’s intent to fulfill His covenant with Jacob. It is for Jacob’s sake this is done. Covenants between the Lord and His sons are always fulfilled; for the Lord takes His word very seriously. His word cannot be broken. (D&C 1: 38.) But, as I have explained in Beloved Enos, these are the words of His covenants. It is not merely vain words spoken using His name as authority by those whom He did not authorize to speak such words. (Matt. 7: 22-23.)
Since the statement involves global gathering of all the “house of Israel,” it would appear this reference to “Jacob” is a reference to the global, overall covenant for the entire collection of remnants (plural) throughout the world, wherever they are scattered. However, the crowning portion of the covenant, the capstone which Jacob was given for his posterity in his covenant, was the promise of the New Jerusalem. When that New Jerusalem has come again, it will be “unto the fulfilling of the covenant which [Christ] made with your father Jacob.”
Implicit in the return of a New Jerusalem is the redemption of a worthy assembly of Jacob’s posterity. It is the culmination of history. It is the final redemption of a people among whom the Lord may take up His residency.
This New Jerusalem will involve “the powers of heaven” being “in the midst of this people.” Also, the Lord “will be in the midst of you.” For the Lord to take up His residence with people requires them to be saved, clean every whit, and to receive at last the “fullness of the Gospel of Jesus Christ.” These are not pretenders who claim, but do not do. Even penitent harlots and publicans are preferred to the self-righteous who claim to be something they are not. (Matt. 21: 28-32.)
Why are “the powers of heaven” mentioned first?  Must the “powers of heaven” precede the Lord’s presence? Is that why they are mentioned by the Lord first, and His dwelling among them is mentioned second? What does that suggest about the manner in which we proceed into the presence of the Lord?  How do we experience the “powers of heaven?” What is that power? Is a “form of godliness without any power” a sufficient substitute for the “powers of heaven?” (JS-H 1: 19.)
Do the “powers of heaven” invariably precede and in turn lead to the Lord’s presence? Why?
Reading these words you begin to see how our Lord is consistent and determined. His covenants matter.  For the sake of those who have obtained a covenant with Him, He will always deliver what He promises.  For those who break their covenants with Him, there is no promise. He has always been the same. (Lev. 26: 15-17.)
Read again the words of condemnation given against us, which remain in effect still today:
“49 And the whole world lieth in sin, and groaneth under darkness and under the bondage of sin.

 50 And by this you may know they are under the bondage of sin, because they come not unto me.

 51 For whoso cometh not unto me is under the bondage of sin.

 52 And whoso receiveth not my voice is not acquainted with my voice, and is not of me.

 53 And by this you may know the righteous from the wicked, and that the whole world groaneth under sin and darkness even now.

 54 And your minds in times past have been darkened because of unbelief, and because you have treated lightly the things you have received—

 55 Which vanity and unbelief have brought the whole church under condemnation.

 56 And this condemnation resteth upon the children of Zion, even all.

 57 And they shall remain under this condemnation until they repent and remember the new covenant, even the Book of Mormon and the former commandments which I have given them, not only to say, but to do according to that which I have written—
 58 That they may bring forth fruit meet for their Father’s kingdom; otherwise there remaineth a scourge and judgment to be poured out upon the children of Zion.” (D&C 84: 49-58.)
It is not that we haven’t been warned. It is that we just will not allow the warnings to inform us. We prefer to pretend rather than to do. We certainly have a form of godliness, but we lament even in General Conference about the lack of power in that form.

3 Nephi 20: 20

3 Nephi 20: 20:

“And it shall come to pass, saith the Father, that the sword of my justice shall hang over them at that day; and except they repent it shall fall upon them, saith the Father, yea, even upon all the nations of the Gentiles.”
Again the reminder is made to the gentiles. We who are associated with the gentiles (D&C 109: 60) are numbered among “all the nations of the gentiles.”
So this is Divine judgment, aimed at the gentiles who were offered, and then rejected the fullness of His Gospel. These are those who will be receiving the “sword of [His] justice.” Even now, the “sword of [His] justice …hangs over us.” For we are “at that day” now. So the sword “shall fall upon them, saith the Father” unless we “repent.”

How does one repent when they have rejected the fullness? Would it have been easier to have accepted it when first offered? When did we neglect receiving it? If taken, how was it taken? How do we obtain it anew?

These seem to be important issues. They seem to involve the very subject of life and death, both mortally and eternally. Why, if so important, do we go about telling one another “odds are you’re going to be exalted” when such alarms as these exist in Christ’s own words in the Book of Mormon? What foolishness have we been given in place of the “plain words” of truth which Nephi and Christ Himself taught?

Do we get angry at the truth like Laman and Lemuel? (2 Nephi 1: 26.) Do we take the truth to be a hard thing? Why do we get angry at the truth? Do we accept truth and welcome it, or think it is a terrible thing when we hear it? (2 Nephi 28: 28.) Do those who are offended at the truth really have the spirit of the devil? (2 Nephi 33: 5.)

The key for gentile survival is repentance. Time and time again the words “repent” or “repentance” are  used to let the gentiles know there is an escape. But that escape does not come from receiving a hollow form of godliness without any power. (JS-H 1: 19.) What is “priesthood” if there is no power in it?
Well the Book of Mormon continues to invite listening gentiles to repent. Over the heads of all responsible for failure, the Book of Mormon preaches repentance and truth. It preaches against priestcraft which teaches gentiles to worship man and rely upon the arm of flesh, the Book of Mormon invites gentiles to come and receive pure religion and knowledge of their Redeemer.

The Book of Mormon is the cornerstone of our religion; the cornerstone of the religion of Jesus Christ. It is the most correct book. A man can get closer to God by abiding its precepts than any other book. We have had it warning and inviting us for 180 years and we still have not actually either learned its precepts nor begun to abide by them.

The times of the gentiles are drawing to a close. If there is to be any significant gentile repentance, it must happen soon or the sword of the Lord’s justice, which hangs over us, will surely fall on us.
So this topic of remnant destiny and gentile destiny are intertwined. It is little wonder why Joseph found reason to send the first missionaries to find them; and sought to flee to the Rocky Mountains himself to find them the last week of his life. Our current proximity does not matter, however, if our hearts are far from the Lord’s invitation to repent.

3 Nephi 20: 17-19

3 Nephi 20: 17-19:

“Thy hand shall be lifted up upon thine adversaries, and all thine enemies shall be cut off.  And I will gather my people together as a man gathereth his sheaves into the floor.  For I will make my people with whom the Father hath covenanted, yea, I will make thy horn iron, and I will make thy hoofs brass. And thou shalt beat in pieces many people; and I will consecrate their gain unto the Lord, and their substance unto the Lord of the whole earth. And behold, I am he who doeth it.”

The remnant will be the instruments of Divine retribution against the gentiles. It will be the remnant’s “hand” which “shall be lifted up upon thine adversaries.” And it will be “all [the remnant’s] enemies [which] shall be cut off.” So, who will be the remnant’s “adversaries?” Who will be their “enemies?”

The Lord promises to “gather my people together” –and the only ones He has called His people are the Nephite audience, never the gentiles. (See 3 Nephi 16: 8-9; 3 Nephi 20: 15, 27; 3 Nephi 21: 2.) The Lord’s people to be gathered, the promised inheritors of the land, the chosen and covenant people are the remnant. This prophecy is about them. The gentiles are only included to the extent that a few of them will repent. (3 Nephi 16: 13; 3 Nephi 21: 6.)
The “sheaves into the floor” is a harvest image. It is an end-of-times view, because it involves harvest time. “Gathering the sheaves into the floor” is a reference to latter-day Zion, where a group is first “gathered” before the burning of the fields that always follows.
Again the Lord calls the remnant “my people” while clarifying that His people are those “with whom the Father hath covenanted.” To covenant with the Father is to receive a Father. The Father does not covenant with strangers. His covenants are with His household. So this is the Family of God.
The “iron horn” and the “brass hoofs” are also symbolic images. What does a “horn” represent? In the context of judgment, does the “horn” hold additional meaning? Why is the horn said to be “iron?” What do the hoofs represent? In the context of judgment do the “hoofs” have additional meaning? Why are they “brass?” How stern and unrelenting will the judgment be? How complete will it become for the “people” to be “beat in pieces?” How terrible will the pouring out of judgment become?
Why would judgment be so severe upon a people who claim to be godly? Think about the introduction to Joseph Smith at the time the restoration of all things was offered. (JS-H 1: 19.) Compare that to the statement made by the mortal Christ when the Pharisees were confronting Him about violating the rituals and practices of the religious hierarchy at the time. (Mark 7: 5-9.) Christ offered them the fullness of His Gospel and they rejected it. The judgment which followed was unlike anything that went before.  Christ warned them it would be so. (Matt. 24: 21.)  Nevertheless, they refused to accept the fullness offered them, continued on in their religious traditions, and were besieged by Roman legions and slain en masse. The account from Josephus is difficult and shocking to read. Mothers cannibalizing their infants to satiate their hunger pains. It is as if hell itself opened upon Jerusalem.
Rejection of the fullness of Christ’s Gospel carries terrible consequences. We have seen it before. And, when it was rejected before, it was done in preference to traditions from men. The arm of flesh and a religion multiplied the commandments of men until every aspect of life was controlled by religion. How one dressed, what they ate, how they observed the Sabbath, what things were considered clean and unclean, how to appear in public in order to conform to the right look, vocabulary and conduct. These were very religious people. I’ve discussed them in Come, Let Us Adore Him. I assume you’re familiar with that.
Thank goodness we are not like them. We have the fullness, don’t we? We are safe and in the right path and none can molest us or make us afraid. For we are the chosen people.
Well those other people (not us) who rejected the fullness of the Gospel, those are the ones who will be broken into pieces. Then their “gain” and their “substance” will be consecrated to the Lord. So they will live the law of consecration after all! Only it will be postmortem. That is, once killed, the Lord can use their gain and substance to provide for His people.
Lest any forget the author and finisher of our faith, He speaks to us anew to remind us who is responsible for these deeds: “And behold, I am he who doeth it.”

The Lord is, after all, the same yesterday, today and tomorrow. When He invites us in meekness to come to Him, we should realize that failure to come risks the judgments that have always been terrible to bear. Those Old Testament events we have a difficult time associating with Christ will become associated with Christ again. Just as His New Testament judgments were His and terrible to behold. He is the same. We should expect that when the time ends and we have not met our appointment, we actually do risk rejection and judgment.

3 Nephi 20: 16

“Then shall ye, who are a remnant of the house of Jacob, go forth among them; and ye shall be in the midst of them who shall be many; and ye shall be among them as a lion among the beasts of the forest, and as a young lion among the flocks of sheep, who, if he goeth through both treadeth down and teareth in pieces, and none can deliver.”

The descendants of Christ’s audience remaining after the holocaust of gentile destruction (i.e., the “remnant of the house of Jacob”) would be used by God to deliver judgment upon the gentiles. First the descendants are to be reduced to a remnant by the gentiles, but then the fortunes would be reversed. Initially the gentiles would be the very embodiment of the “wrath of God” to “scatter” and “smite” the descendants. (1 Ne. 13: 14.)  Following that, the gentiles are favored of God and “prosper.” This land becomes the temporary land of inheritance for the gentiles, as well. (1 Ne. 13: 15.)

But the gentiles would occupy the land on condition. They would need to serve the God of the land, who is Jesus Christ. (Ether 2: 12.)  
Ultimately, they will need to repent, or they will fill the measure of their own cup of wrath by rejecting the fullness of the Gospel. The gentiles would not continue in their humility, but would be offered the fullness of the Gospel, reject it, then turn to their own pride, even more proud of themselves than any comparable people upon the earth. As Christ describes the latter-day gentiles, they will be full of mischief, lyings, deceits, hypocrisy and priestcrafts. Indeed, they will be full of all this and will also reject the fullness of the Gospel offered them by the Lord. (3 Nephi 16: 10.)

When they do, Christ will “bring the fullness of my Gospel from among them.” (3 Nephi 16: 10.) Upon removing the fullness, and the gentiles being filled with their pride, priestcrafts, deceits and hypocrisy, the Lord will use the remnant who remain to return judgment upon the gentiles in the same manner the gentiles had earlier returned judgment upon the remnant. (3 Nephi 16: 15.)

As Christ states above, using the words of Isaiah, “a remnant of the house of Jacob” will “go forth among them; and ye shall be in the midst of them who shall be many; and ye shall be among them as a lion among the beasts of the forest, and as a young lion among the flocks of sheep, who, if he goeth through both treadeth down and teareth in pieces, and none can deliver.”
We’ve discussed the “beasts of the forest” and the “flocks of sheep” before. Both categories of gentiles will be swept away. None can deliver them from this coming judgment. The remnant will be the Lord’s instrument of judgment upon the gentiles, and the gentile pride, priestcrafts, lyings, deceits will all come crashing down upon them in judgment. Their idols will be trodden down and torn in pieces, for they are their own idols imagining in their own hearts themselves to be greater than any other people. Their image of themselves as high and lifted up will be brought down low, into the dust. (Compare Isaiah 14: 12-17.) How like their master Mahon these gentiles have become. But then rejecting the fullness of the Gospel when it has been offered to a people always carries a heavy price.
The remnant will be doing the work of the Father in that day. For the judgment is the Lord’s and not the remnant’s. The remnant are only the means by which the judgment is delivered.
Cleansing precedes the blessing. And this blessed land will be Zion. But not while occupied by filthy people who idolize themselves, reject the fullness, support priestcrafts, lyings, deceit and hypocrisy calling it righteousness, truth and beauty. They cannot see their own condition, and will not trust the Lord to reveal it to them. They will say the Lord does not speak any more, and we have enough of the revelations of God. (2 Nephi 28: 27-29.) They will say God has finished His work of restoring truth, given His power to men, and now we must follow men to be saved. (2 Nephi 28: 5.)

But the Lord will prove that He had more to say when the gentiles learn, too late, they trusted in the arm of flesh rather than in the Spirit which saves. (2 Nephi 28: 31.) At that day, despite all the gentile petitions for relief from that God whose fullness they rejected, none will deliver.

The interplay between the gentiles and the remnant is a fascinating subject, with prophetic details given so as to allow us to appreciate the peril we find ourselves as gentiles in these last days. It is good we Latter-day Saints know we are safe and are part of a great, saved and favored community to be preserved against the coming judgments, isn’t it? It is good we do not need to repent much if at all to be saved, because as we hear so very often: All is well. All is well.
“And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not.  Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.” (Isa. 6: 9-10.)

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: 13

3 Nephi 20: 13: 

“And then shall the remnants, which shall be scattered abroad upon the face of the earth, be gathered in from the east and from the west, and from the south and from the north; and they shall be brought to the knowledge of the Lord their God, who hath redeemed them.”
Notice “remnants” is plural. This is Christ speaking, and the scope of the message is universal. It is not local. It includes local events, to be sure. But the time of this fulfillment will be global. All the “remnants” will be affected.

It will not matter if the particular “remnant” is anywhere “upon the face of the earth” they will be “gathered in.”

Why would they necessarily be “gathered?” What is the purpose of “gathering?”

Why “gather” merely to then return them to their lands of inheritance? (See discussion of 3 Nephi 21: 27-28 here.)

Which is more important, to gather physically or to gather “to the knowledge of the Lord their God?”

How could people gather “to the knowledge of the Lord their God?” What kind of “knowledge of the Lord God” will be involved? Do you get that knowledge by supporting men in their callings? Do men and their callings even matter? Can you grow in knowledge of God by following, even memorizing, a handbook;  following, memorizing talks and inspirational literature? What does a person need to follow, to do, to abide by in order to gain “knowledge of the Lord their God?” What about those who testify to you about programs and personalities, but never preach about Christ and Him crucified?

Do true messengers speak about one another, or about their Lord? How can a man, any man, save you? Who alone has the capacity to redeem you? Is “knowledge of the Lord their God” related also to knowledge that He “hath redeemed them?” Can you “know” Christ and not acquire in the process of knowing Him the knowledge that He “hath redeemed” you?

Do you come to understand He has redeemed you by also coming to know Him?

Do Joseph’s remarks about the Lord coming to visit with the remnant in the Rocky Mountains explain how both those coming from the four corners of the compass will gain “knowledge of the Lord their God” and also know He “hath redeemed them?”

Do you begin to see a pattern of consistent prophetic foreknowledge of the last days? Do Christ’s words in this message of the Book of Mormon give any greater reason to believe in the promises?

If these promises are made by Him, should you expect it possible for you to go ahead and “gather in” to Him even before there are others willing to do so?  Can this “gathering in” occur in your lifetime, for you? If God is no respecter of persons, then what would you need to do today to obtain the same blessings others will receive as they “gather in” in perhaps greater numbers in the future? Is it possible to do that? Are you willing to try?

It seems to me this doctrine is important in a macro sense in understanding prophetic promises and future gatherings. But it is perhaps more important in the micro sense, in that anything promised to anyone in any age is always available on the same principles to anyone willing to abide them at any time. (D&C 130: 20-21.) Do you really believe these teachings of our Lord? Then why not act on them?

I know these things are truly within the reach of almost all of you. The overwhelming majority of readers of this blog have lived better lives than I have You are almost all better qualified than I was. I believed these things, trusted the Lord, acted on His promises. As a result, I am among those who has been “gathered in” and I “know the Lord my God,” having been “redeemed by Him.” It is more than possible for you.

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…

Remnant, part VIII

We’ve seen some of what the remnant is defined to mean. We’ve seen the definition in the Book of Mormon excludes gentiles. We’ve seen the converted gentiles comprising the Latter-day Saints are still defined as gentiles after conversion.

We’ve seen that the first formal mission called after the establishment of the church was sent to the Lamanites to find the remnant. We’ve seen how the mission went no further than the boundary where the Indian Nations were relocated by the US Government in 1830. What we haven’t discussed is the interest Joseph Smith had in locating the remnant throughout his life. 

When he was fleeing Nauvoo in late June, he intended to go to the Rocky Mountains. That was the location chosen precisely because it was where he hoped to find the remnant. He was talked into returning by those who claimed it was cowardly for him to flee. They used the Lord’s analogy about the false shepherd who would flee when the flock was in danger. (John 10: 11-13.)  He reportedly said “if my life is of no value to my friends, it is of no value to myself.” He returned. With that, Joseph’s attempt to locate and identify the remnant came to an end. However, before his final surrender, his intention was to go to the Rocky Mountains to locate the remnant.

The following entry appears on June 22, 1844 in Vol. 6, page 547 of the DHC: “About 9 p.m. Hyrum came out of the Mansion and gave his hand to Reynolds Cahoon, at the same time saying, ‘A company of men are seeking to kill my brother Joseph, and the Lord has warned him to flee to the Rocky Mountains to save his life. Good-bye, Brother Cahoon, we shall see you again.’ In a few minutes afterwards Joseph came from his family. His tears were flowing fast.  He held a handkerchief to his face, and followed after Brother Hyrum without uttering a word.”

In his final public address Joseph said, among other things: “You will gather many people into the fastness of the Rocky Mountains as a center for the gathering of the people …you will yet be called upon to go forth and call upon the free men from Main to gather themselves together to the Rocky Mountains; and the Redmen from the West and all people from the North and from the South and from the East, and go to the West, to establish themselves in the strongholds of their gathering places, and there you will gather with the Redmen to their center from their scattered and dispersed situation, to become the strong arm of Jehovah, who will be a strong bulwark of protection from your foes.” (“A Prophecy of Joseph the Seer”, found in The Fate of the Persecutors of the Prophet Joseph Smith, p. 154, 156.)

There is a well known quote that speaks volumes when considered as a whole: “I want to say to you before the Lord that you know no more concerning the destinies of this Church and Kingdom than a babe upon its mother’s lap. You don’t comprehend it. It is only a little handful of Priesthood you see here tonight, but this Church will fill North and South America–it will fill the world. It will fill the Rocky Mountains. There will be tens of thousands of Latter-day Saints who will be gathered in the Rocky Mountains, and there they will open the door for the establishing of the Gospel among the Lamanites. …This people will go into the Rocky Mountains; they will there build temples to the Most High. They will raise up a posterity there, and the Latter-day Saints who dwell in these mountains will stand in the flesh until the coming of the Son of Man. The Son of Man will come to them while in the Rocky Mountains.”  (Millennial Star, Vol. 54 (1852), p. 605.)

We’ve seen how the primary effort to build the city of Zion will be the remnant’s, and the gentiles will merely “assist” in the construction.

To see the remnant’s role is more important than to understand their identity. Their identity will come. But their role is distinct and important. We are not them, and they have a destiny appointed them by covenant and promise. We cannot substitute ourselves for them. Nor can we fulfill the prophetic promises without them.

Christ had some specific teachings about the remnant we have not yet examined. We’ll turn to that to add to our understanding of the remnant role:

3 Nephi 20: 11:

“Ye remember that I spake unto you, and said that when the words of Isaiah should be fulfilled—behold they are written, ye have them before you, therefore search them—

Christ is speaking and will turn to the future destiny of the Nephites. By the time this statement was made, however, the Nephites were mingled with all other bloodlines. There were shortly to be no more “ites” but only one people. (4 Nephi 1: 17.)

The destiny of the future remnant will unfold in conformity with words spoken by Isaiah. They are adequate to foretell the future of the events involving the people on this, the American land. But we are supposed to “search them” to be able to get an understanding of what will unfold.

There is a plan. It was all foreseen. It will happen as the prophecies describe. However we need to trust the language and not impose other ideas upon the words.

Remnant, part VII

When Joseph had made a sufficient “offering” and “acknowledgments,” the Lord gave another opportunity for the Saints to receive again what had been taken from them, that is the “fullness of the priesthood.” (D&C 124: 1, 28.)

To be permitted to undertake this, however, there would be a limited time appointed. After that appointment, the church would be rejected.  (D&C 124: 31-32.) The time is not specified, but the work was to be undertaken by sending “swift messengers,” (D&C 124: 26) and gathering all the Saints together with their gold, silver, antiquities, and precious things to construct this Temple.  (D&C 124: 26-27.)

The Saints gathered to Nauvoo and by 1844 the population had swollen to 12,000. There were shops, brick homes, stores, and a Masonic Hall constructed in Nauvoo. There was a gunsmith shop, a university, library and wide streets. Unlike other frontier towns with adobe and log homes, Nauvoo boasted brick houses and affluence. This community was superior to anything else along the western boundary of the United States at the time. 

When Joseph and Hyrum were killed on June 27, 1844, the Temple walls were not completed and no portion had been dedicated. After Joseph’s death, the Saints rededicated themselves to finish the Temple.  The exterior walls were completed in December, 1844 and the final sunstone put into place with some considerable difficulty. 

On March 16, 1845 Brigham Young asked the Saints to rededicate themselves to building the Temple, promising them blessings if they would redouble their efforts to complete the building. On the following day 105 extra laborers showed up to help. (History of the Church 7: 385-87.) It was not until 24 May 1845 that the capstone would be laid. 

Joseph was dead for 18 months before the endowment was administered in the Nauvoo Temple on December 10th, 1845. Those who had been given some instruction regarding the Temple in Joseph’s brick store, used what they had learned before Joseph’s death to perform the ceremonies. A portion of the attic was temporarily dedicated for this work, even though the structure was incomplete. The final endowments were performed on February 7, 1846. On February 8, 1846 the Twelve prayed in the Temple to be able to finally complete and formally dedicate the Temple. The following day the Temple caught fire, damaging the area that had been used for the endowment requiring repairs to be made. A week later Brigham Young’s party departed Nauvoo with the Temple still incomplete, but Nauvoo was a magnificent city that showed enormous culture, prosperity and success.

If you have visited Nauvoo since the beginning of the Church-sponsored Nauvoo Restoration, Inc. work, you know how amazing the city was when abandoned by the Saints. It was a tribute to labor, dedication, and perseverance. The Temple was incomplete and still under construction – not at all ready for dedication, but the city was a marvel. As the church leadership departed to the west, they left instruction to complete the Temple even though it would not be used.

Finally, on April 29, 1846 the Nauvoo Temple was complete enough to dedicate. The following day a private dedication service was conducted by Wilford Woodruff, Orson Hyde and about twenty others. The prayer was offered by Joseph Young, Brigham’s brother. The next day a public dedication service was held with those attending charged $1.00 entrance fee to help pay those who had worked in completing the structure. In this dedication ceremony Elder Hyde offered the prayer and included the following: “By the authority of the Holy Priesthood now we offer this building as a sanctuary to Thy Worthy Name. We ask Thee to take the guardianship into Thy hands…” 

The following Sunday Elder Hyde explained that the Temple needed to be completed for the church to be accepted by the Lord with our dead. He commented that the work had only been accomplished “by the skin of our teeth.” (Wilford Woodruff’s Journal 3: 43.)

By September, 1846 a mob overran Nauvoo, and the caretakers gave the keys to the Temple doors to the mob. The mob was eventually shamed into returning the Temple to the caretakers and on October 20th the keys were returned to Brother Paine. The trustees of Nauvoo then tried to sell the Temple, but the best offer received was $100,000. A Missouri newspaper reported that the Temple was sold in June, 1847 to the Catholic Church for $75,000, but that the sale failed because of a defect in the title to the property.

On October 9, 1848 the Nauvoo Temple was destroyed by an arsonist.

In March, 1849 the French Icarians purchased the hollow shell of the destroyed Temple. On May 27, 1850 a storm blew down the north wall and made the structure so dangerous that it was further torn down to make it safe. Pieces of the blockwork were then sold and some of them were transported to be used in building projects outside the community, including to St. Louis. By 1865 the city removed what little remained. The site was then used for saloons, slaughter houses, hotels, grocery and drug stores, pool halls and private houses. (“The Nauvoo Temple”, The Instructor, March 1965.)

From the time of Nauvoo until the present day, every President of The Church of Jesus Christ of Latter-day Saints either lived in Nauvoo between January 1841 and June 1844, or descended from those who lived there during the time. (Although some were called on missions and abandoned families who resided there for some of that time.)

Church history takes the view that Nauvoo was a triumph, and the Saints succeeded in accomplishing all that was required of them, and more. The stories of heroism, sacrifice and devotion that focus on the Nauvoo era are endless. Those families who trace their geneology to ancestors in Nauvoo at that time defend the notion that the they are specially favored as families, and are among the noble and great chosen to lead others in mortality because of their great devotion and sacrifice.

The promise of a remnant holding authority and performing a central work in the establishment of Zion, as prophesied by the Book of Mormon and Doctrine and Covenants, would be a dramatic change in course for the church. This is something that will occur in any event. Indeed, coalitions, conspiracies and man’s arm will be powerless to prevent it. Unlikely history is the stuff of scripture.

Prophecies will be fulfilled. Despite vanity and foolishness, error and unbelief, prophecies will be fulfilled

Remnant, part VI

Another principle that must be included in the mix of understanding the prophecies concerning the remnant is timing and patience.

When you speak of bloodlines and blessings, it is not possible to follow the details of interconnections across generations with any amount of accuracy. Even Joseph Smith, while certain of the remnant’s existence and importance, was not certain of their identity. They needed to be found. Although some groups showed promise, they were not, and have not, been identified.

There were rumors of a people in the southwest, who made rugs, that may be the group.

There are those who are convinced the Hopi are the people. Hugh Nibley has spent time with the Hopi and written a great deal about them. He seemed satisfied they were likely the chosen remnant. He studied their year-end dance festivals and believed they contained elements of sacred narrative identifiable with the Gospel of Jesus Christ. I have LDS friends who have spent time among the Hopi who have the same view.

I do not believe it is necessary to identify who the remnant is. It is important to realize there is a prophetic destiny of a remnant, and to have a little humility about the limited gentile success which has been prophesied. But to go further than that is not always wise.

Everything in the Lord’s plan is timed. You cannot change the timing. If, for example, you hurry to get where you think Zion will be established, and arrive before the burning and cleansing of that land, then you may have found the right spot, but you arrived at the wrong time. You will be killed, burned off the land as it is purged and prepared. The Lord alone controls timing. And timing is as important as any other portion of the Lord’s plan.

Also, to identify the remnant beforehand is ill- advised. They will be identified in the ordinary course of events. They will fulfill their prophetic destiny. As it unfolds, it will be natural, appropriate and in accordance with the hand of God. There will be no need to force Zion.

Those who are the remnant may well be Hopi. Or, they may come from Hopi blood, if that is indeed the remnant bloodline. But during the time between the closing of the Book of Mormon history and the opening of American history, how many from that bloodline departed or were captured and carried away to another place. If only one left and migrated into Canada, later to intermarry and leave descendants, who have now intermarried and live in Alberta, Montana and Idaho, then they may have long ago lost any identity with the Hopi. But they may still be heirs according to the bloodline that is theirs.

How do we know the remnant does not now include businessmen in Mexico City, families in Peru, a physician in San Francisco, or a housewife in Florida, all of whom have the blood of the remnant within them, but they are without any knowledge of it? Nor can we know if there were intermarriages and migrations which make northern Mexico and Arizona filled with people who are the remnant, heirs of the promises, and destined to one day return to the faith of Christ. Who knows but what the in-migration of those regarded as “illegal aliens” currently inside the United States are not in possession of the blood that qualifies them as heirs of the promises.

They exist. They are known to the Lord. There may be great areas and people, as well as disbursed and assimilated individuals who are among those who are heirs. It is not important to “find” them in one sense, but critical that they be found in another. They will self-identify. That is, those in whom the promises will be fulfilled will act consistent with the promises. They will become known as they engage in the prophesied conduct. They will convert. They will become reunited through the Gospel of Jesus Christ. They will shake off the dust of history, arise and become glorious. They will blossom as a rose and build the New Jerusalem. We will not control that. It will be them awakening, not us attempting to assimilate them into our culture and society. The  Indian Placement Program didn’t work because it was not the means by which they are to be found. Pushing our culture on them will only create errors their return is intended to cure. And so the timing and means are critical for this to unfold in accordance with the Lord’s plan.

If you were to know for certain exactly who was to fulfill the prophecies, and to visit with them today, you may be profoundly disappointed. Until the time is right, they won’t be ready either. They will awaken on time. But until that time, you cannot rouse from slumber those who are not ready to awaken. That it WILL happen is certain. But the time is as important as any other component of the event. 

Do the remnant people even know they are the Lord’s and heirs of promises in the Book of Mormon?  Probably not. They, the remnant, are to learn of these things from the gentiles. (2 Nephi 30: 3.) Therefore it is unlikely they will know anything about it until the record of the Book of Mormon is delivered to them by the gentiles. So if they are to learn about these things from the gentiles, the first step will be educational.  Gentiles need to become converted to the beliefs of the Book of Mormon, then bring these correct beliefs to the remnant. The remnant may have a glorious destiny, but not until after first the gentiles who believe in the words take them to the remnant and teach them.

Even if you knew the Hopi were the right people, that does not accomplish what the promises foretell. The remnant must be taught the truth. That will be taught by believing gentiles. We don’t have many of those yet. So to deliver a copy of the Book of Mormon to a Hopi and expect that to result in spontaneous combustion producing light, truth and glory is at best a naive notion and at worst absolute foolishness. It won’t happen that way. The right people must be brought the right message by a believing gentile, preaching the fullness of the Gospel to them. When that happens, Nephi’s prophecy may begin to unfold. We lack qualified gentile ministers at present. They labor under condemnation for not taking the Book of Mormon seriously or remembering the covenant made within it. So the first step is to convert a few gentiles.

Nevertheless, this is an important subject and worth taking time to understand. But with this, as with almost everything else in the Gospel, having it measured correctly and weighed in proportion is the only way to understand. So we proceed step by cautious step to try and dismantle false and corrupt notions, and to assemble the true ones. You must be patient to understand the Lord’s plan. And therefore we proceed patiently in this subject, as well.

Patience is more than a virtue. It is critical to participating in the Lord’s plan.

Remnant, part V

A few additional statements by Joseph Smith and others add weight to the identity of the existing American Indian population at the time of the prophecies given to Joseph Smith.

When Joseph and Oliver went to seek answers about baptism on May 15, 1829, they explained the motivation for the inquiry. They report they were inspired “after writing the account given of the Savior’s ministry to the remnant of the seed of Jacob, upon this continent.” (Messenger and Advocate, Vol. 1, p. 15, October 1834.)

“The Book of Mormon is a record of the forefathers of our western Tribes of Indians,” Smith wrote to N. C. Saxton, editor of a Rochester, New York, newspaper. “The land of America is a promised land unto them,” where they would be instrumental in building a New Jerusalem. [Taken from Ronald Walker’s paper: Seeking the Remnant; one of the first publications to take the role of the remnant found in the American Indians as a serious matter of study.]

On their mission to the Lamanites, Oliver and Parley were interviewed by newspapers as they went on their journey. The Telegraph published in Painesville, Ohio, on 16 and 30 November 1830, made the following mention about Oliver’s interview: “He proclaims destruction upon the world in a few years. We understand that he is bound for the regions beyond the Mississippi, where he contemplates foundinga ‘City of Refuge’ for his followers, and converting the Indians, under his prophetic authority.” Cowdery also reportedly spoke of an about-to-rise Indian prophet, who would bring these events to pass. 

Parley Pratt’s autobiography discusses the Mission to the Lamanites. He describes how the missionaries didn’t even hesitate in their mission after their tremendous success at Kirtland. They changed the entire center of gravity for the Church by the Kirtland conversions. But they retained their focus on the target of the remnant, whom they had been sent to teach. This was the first organized missionary effort after the organization of the church, and the target was the Lamanites. The priority and focus was remarkable, when you consider the abundance of potential white converts all around the tiny start-up church. It gives some indication of how important Joseph regarded the Lamanite remnant to be as an obligation for the restored church. 

Winter did not slow their journey toward the western frontier and border with the relocated American Indian tribes. Here’s a brief excerpt from Parley’s writings:

“We halted for a few days in Illinois, about twenty miles from St. Louis, on account of a dreadful storm of rain and snow, which lasted for a week or more, during which the slow fell in some places near three feet deep.  …In the beginning of 1831 we renewed our journey; and, passing through St. Louis and St. Charles, we traveled on foot for three hundred miles through vast prairies and through trackless wilds of snow–no beaten road; houses few and far between; and the bleak northwest wind always blowing in our faces with a keeness which would almost take the skin off the face.  …We often ate our frozen bread and pork by the way, when the bread would be so frozen that we could not bite or penetrate any part of it but the outside crust. 

“After much fatigue and some suffering we all arrived in Independence, in the county of Jackson, on the extreme western frontiers of Missouri, and the United States.” (Autobiography of Parley P. Pratt, p. 40.)

Parley’s account continues and explains how two of the missionaries took employment as tailors in Independence while the others crossed the boundary and “commenced a mission among the Lamanites, or Indians.”  (Id. p. 41.) They taught the Shawnees, then the Delaware, including the chief over ten tribes of Delaware. The sermon delivered to the gathering called by the chief, delivered by Oliver Cowdery, is set out on pp. 42-43 where it is clear Oliver understood the Delaware were descended from the Book of Mormon people. The chief replied: “We feel truly thankful to our white friends who have come so far, and been at such pains to tell us good news, and specially this new news concerning the Book of our forefathers; it makes us glad in here–placing his hands on his own heart.”

Although the Indian reaction was favorable, the Indian Agents were alarmed at the Mormon success.  In particular they did not want the upstart religion to gain a foothold among the relocated Indians, and began to interfere with the missionary efforts.

Of interest to us, however, is Oliver’s mention of the Rocky Mountains as the ultimate destination of the missionary effort, to be “with the Indians.” (The Telegraph, Plainsville, 18 January 1831, cited by Walker, above, on p. 9.) Walker writes: “Smith gave a revelation requiring Sidney Gilbert to open a store in western Missouri that would allow ‘clerks employed in his service’ to go unto the Lamanites and ‘thus the gospel may be preached unto them.’ He also issued a confidential revelation that presaged the introduction of plural marriage. This latter statement promised that the elders would intermarry with the native women, making the red man’s posterity ‘white, delightsome, and just.'” (Seeking the Remnant, p. 10, Citations omitted.)

This early focus on the duty to find and preach to the remnant was not a passing concern. It was far more central to the early efforts than we realize as we review the events today. Today the view of the Lamanite remnant’s role is, if anything, superficial.  To the earliest converts, they were central. They would remain a focus of interest throughout not only Joseph’s life, but also into the early part of the western migration. Indeed, the western movement of the church itself was related to locating the remnant.

Now there are a number of prophecies given in the Book of Mormon or Doctrine and Covenants which relate to why the remnant were a priority for Joseph Smith and the early church of this dispensation. The further we get from those times, however, the more we seem to forget the underlying reasons. We have become so successful as an organization, and prosper in every economic, political and social measure that it is hard to remember things. When Presidential candidates, the leader of the United States Senate, the Ambassador to China, business and educational leaders are members of the church, we do not relate as well to the promised cataclysms. Where once we may have welcomed destruction to end our persecutions, now we fear what we would lose. Our former poverty made us fear nothing in the destruction of the world, but now we have a great deal to lose and therefore we want to continue as we are. We have even redefined the term “remnant” to mean us, the Latter-day Saints, as if redefining it will remove the prophetic threat posed to the gentiles. (See Children of the Covenant, May, 1995 Ensign, the General Conference talk by Russell M. Nelson; in particular the interpretation given in footnote 15.) The careful distinctions between the remnant of the Book of Mormon on the one hand, and the gentiles on the other, has been forgotten, or altogether lost in our modern teachings. But that does not alter what Nephi or Christ meant in their prophecies that we still read in the Book of Mormon text.

We’ve worked to establish a basis for understanding the distinctions for several months now. With that foundation we will continue our search for understanding where we find ourselves in history, what group we are identified with and what we should expect in the coming calamities.

Onward, then…

Remnant, part IV

You should already be familiar with the history of the problems the Saints experienced in Missouri. Independence was hostile, and the Saints were driven away from Jackson County into surrounding areas.  By 1833 the possibility of building in Independence was lost. A revelation assured the Saints that the place for Zion was not moved. The consoling revelation states: “Therefore, let your hearts be comforted concerning Zion; for all flesh is in mine hands; be still and know that I am God.  Zion shall not be moved out of her place, notwithstanding her children are scattered. They that remain, and are pure in heart, shall return, and come to their inheritances, they and their children, with songs of everlasting joy, to build up the waste places of Zion— And all these things that the prophets might be fulfilled.”  (D&C 101: 16-19.)

Zion was intended to be built in the center of the last part of Lamanite land available in 1831. The fact that the gentiles were expelled does not mean the site for building Zion was automatically changed. The Lord reiterated Zion wasn’t changed. The gentile children may be scattered, but the site would remain. More importantly, the Lamanite children were being scattered as well. The picture was changing on both sides of the line separating “Jew from gentile” in the years following the 1831 revelation. 

By 1838 the conflict between Mormons and Missourians had escalated to the point that it was called the “Mormon War.” The election battle at Gallatin on August 6, 1838 is at one end, and Joseph Smith’s surrender at Far West in November, 1838 at the other.

Missouri was lost to the Saints. The natives voted to expel them, and Governor Lilburn Boggs signed the Extermination Order on October 27, 1838 requiring Mormons to be exterminated or driven from the State of Missouri; a curious piece of Americana that was not rescinded until some 137 years later on June 25, 1976 by Missouri Governor Christopher Bond.

The immediate aftermath of the Extermination Order was the battle at Haun’s Mill, ultimately leading to the surrender in November by Joseph Smith. He was subsequently tried by a military tribunal and sentenced to death, but the death sentence was not carried out.

Joseph spent the winter of 1838-39 in the Liberty Jail, and in March, 1839 wrote a letter from which we have taken three sections of the Doctrine and Covenants, Sections 121, 122 and 123. The possibility of building in Missouri was lost, at least for the time.

The Saints moved to Commerce, renamed it Nauvoo, and started a new city. This one was also identified not only as “Zion” but as the “cornerstone of Zion.” (D&C 124: 2.)  So, although “Zion” was not to be moved, by 1841 the “cornerstone of Zion” was now in Nauvoo. This is not a contradiction. Zion has never been moved. But the Lamanites were moving, the Saints were moving, and the opportunity to locate it in the places where it could have been constructed earlier were no longer relevant.

We read the words of Section 101 to mean that the location remains in Independence, Jackson County. It is possible, however, there is another meaning. That is, the location hasn’t changed, although temporary opportunities existed earlier. It wasn’t built earlier, and will be built, but when it is built, it will be at the place always prophesied for its construction. Zion was to be located on the top of the high mountains.  (Isa. 40: 9.) Jackson County has no mountains, no mountain range, no possibility of fulfilling the promised environs for establishing Zion. (Isa. 2: 3.)  Make the descriptions “spiritual” if you want, but a mountain setting is clearly required for the prophesied Zion. (Psalms 133: 3; Isa. 52: 7; Joel 3: 17; Micah 4: 2; 2 Ne. 12: 3; D&C 49: 25; among others.)

Zion was always intended to be built upon the mountain top. (Isa. 30: 17.) Even a valley location in Salt Lake cannot answer to the description given in prophecy. A valley floor is not the “top of the mountain” upon which the beacon will be set. Zion has never been moved. Nor will it. In the same revelation which confirms Zion will not be moved, the Lord spoke of the Saints profaning the land earlier identified as Zion. “For all those who will not endure chastening, but deny me, cannot be sanctified. Behold, I say unto you, there were jarrings, and contentions, and envyings, and strifes, and lustful and covetous desires among them; therefore by these things they polluted their inheritances. They were slow to hearken unto the voice of the Lord their God; therefore, the Lord their God is slow to hearken unto their prayers, to answer them in the day of their trouble.”  (D&C 101: 5-7.)  

So the location identified for building Zion was lost.  It was lost because of the jarrings, contentions, envyings, strifes, lustful and covetous desires. This caused the land to be “polluted” and rendered it unfit for Zion. It is true, however, that in the same revelation making purchase of land in Jackson County was approved. (D&C 101: 70-71.) There is no doubt a glorious future for Jackson County. But that will be by and by. There is a gathering in the tops of the mountains which must precede that. If there is not a gathering in the mountains first, then ancient and modern prophecy will fail. There is to be a gathering within the boundaries of the everlasting hills. (D&C 133: 31-32.) Zion will flourish upon the mountains. (D&C 49:25.) There aren’t any places in Missouri that qualify for this preliminary gathering.

If jarring and contending can pollute Zion, are we ready for it now? If envy and strife will make it unacceptable, how prepared are we to gather to Zion now? If lustful and covetous desires will make it unfit for an inheritance, are we above those weaknesses now? So, how soon ought we expect the establishment of Zion to get underway?

All of this is an aside to the subject of the remnant.  But it is an important aside. The remnant will build the city of Zion. In 1830, when the earlier inhabitants were relocated to the area immediately adjacent to Jackson County, had the city been built it would have been there. It wasn’t time. It also wasn’t the place.  So, although the future of that place may be glorious at some point, the city of Zion to be built by the remnant, would necessarily be built where the remnant is located. Their location, if it answers to the description of prophecy, would be mountainous, in the top of the mountains, and a suitable place for refuge during a time of upheaval. We’ll follow the events of the 1840’s with that in mind.

Remnant, part III

To understand our own history and prophecies, we have to look at the events taking place during the time of the revelations. The composition of people and geography were dynamic, and changing. They were anything but static. So when you look at events at a specific moment in time, you have to look at the composition of the land and people to understand what was occurring.  If you miss it by a decade, you miss what was revealed.

From the beginning of the United States the Indians were a political problem in need of a solution for both State and Federal government. Various conflicts and battles resulted in temporary solutions. By the time we reach the end of the 1820’s, a more general solution was needed. Andrew Jackson came to office with a plan to deal with the problem.

Andrew Jackson wanted the Indians removed from the eastern portion of the United States, from Maine to Florida and from the Atlantic to the Mississippi.  He wanted them all relocated. Congress responded and passed the Indian Relocation Act of 1830, forcibly removing all Native Americans to the area owned by the United States and acquired from France in the Louisiana Purchase. The land used for the relocation was just beyond the western border of Missouri. In fact, the border town of Independence was located immediately adjacent to, and in the center of the relocated Indian tribes. You couldn’t get any closer, and you couldn’t be any more in the center than in Independence, Missouri.
Joseph Smith, expressing that “one of the most important points in the faith of the Church of the Latter-day Saints . . . is the gathering of Israel (of whom the Lamanites constitute a part)” seemed pleased that the American government was assisting in a gathering of the Lamanites, anticipating that it would facilitate their reception of the gospel. He even included in his history a positive statement expressing President Jackson’s views on the Native Americans (History of the Church 2:357–60).

By 1831, after the relocation was well underway, the closest a white man could get to the Indians was Independence, Missouri. When you left Independence heading west, you would encounter the line dividing the land and establishing the territory the Federal Government exercised control over for the benefit of the tribes located there. It was for this reason the revelation given in 1831 refers to the “line running directly between Jew and Gentile.” (D&C 57: 4.)  The “Jew” being the American Indian tribes located across the border, and the “gentile” being the Americans, including the LDS missionaries at the time. 

In 1830 the first missionary to the “Lamanites” was called. Oliver Cowdery was told, among other things, the following: “And now, behold, I say unto you that you shall go unto the Lamanites and preach my gospel unto them; and inasmuch as they receive thy teachings thou shalt cause my church to be established among them; and thou shalt have revelations, but write them not by way of commandment. And now, behold, I say unto you that it is not revealed, and no man knoweth where the city Zion shall be built, but it shall be given hereafter. Behold, I say unto you that it shall be on the borders by the Lamanites.” (D&C 28: 8-9.)

Later the same month, Peter Whitmer was told to join Oliver in this first mission to the Lamanites. That revelation states: “Behold, I say unto you, Peter, that you shall take your journey with your brother Oliver; for the time has come that it is expedient in me that you shall open your mouth to declare my gospel; therefore, fear not, but give heed unto the words and advice of your brother, which he shall give you.  And be you afflicted in all his afflictions, ever lifting up your heart unto me in prayer and faith, for his and your deliverance; for I have given unto him power to build up my church among the Lamanites;” (D&C 30: 5-6).  Both Oliver and Peter Whitmer were assigned to find these Lamanites, preach the Gospel, and at some point a place where the city of Zion would be built would be revealed. So the Lamanite conversion and revealing of the city of Zion were to happen together. The remnant being required for Zion to be built.
You will recall we discussed earlier how the gentiles will only “assist” in building the city. The remnant will do most of the work. (3 Nephi 21: 23, discussed already.) So this mission was to locate the relevant group, and also locate the relevant spot where the remnant would construct the city of Zion.
In addition to Oliver and Peter, Parley Pratt and Ziba Peterson were called to serve this same mission. They went to Indians in New York, passed through Kirtland, and wound up in Independence at the end of the journey some time later. The Kirtland detour resulted in a large conversion, including Sidney Rigdon. Kirtland was the largest LDS congregation.
Well, the asides are interesting, but the point is that the search for Lamanites began in New York, and moved along until its end in a location center of the relocated tribes. It is immediately next to the boundary separating the Indians and whites, or in the language of revelation, “the Jews and gentiles.”
By the following year, Joseph came to visit the area. With the large relocated group of Lamanite nations across the border, and Independence the site from which all of them could be reached, Joseph received this revelation in July, 1831: “Hearken, O ye elders of my church, saith the Lord your God, who have assembled yourselves together, according to my commandments, in this land, which is the land of Missouri, which is the land which I have appointed and consecrated for the gathering of the saints.  Wherefore, this is the land of promise, and the place for the city of Zion.  And thus saith the Lord your God, if you will receive wisdom here is wisdom. Behold, the place which is now called Independence is the center place; and a spot for the temple is lying westward, upon a lot which is not far from the courthouse.  Wherefore, it is wisdom that the land should be purchased by the saints, and also every tract lying westward, even unto the line running directly between Jew and Gentile;  And also every tract bordering by the prairies, inasmuch as my disciples are enabled to buy lands. Behold, this is wisdom, that they may obtain it for an everlasting inheritance.” (D&C 57: 1-5.)
At that moment in time we had everything in one convenient place. A land to build Zion, the remnant next door, central location, approval from God, and the permission to proceed with establishing a temple.

People, places, opportunities and events would all change between the early 1830’s and the mid 1840’s.  Dramatically. And so we will follow a few of those events and the accompanying revelations which reflect the dynamic changes among both the Saints and the Lamanites.