Tag: house of Israel

123: Numbered Among

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Today Denver discusses what it means to be “numbered among the House of Israel,” how the Covenant plays a role in changing people from being Gentiles into being numbered among the House of Israel and the literal seed of Jacob (and vice versa), and how this influences the message and meaning of prophecy.

Transcript

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3 Nephi 20: 21-22

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 21: 4

3 Nephi 21: 4:

“For it is wisdom in the Father that they should be established in this land, and be set up as a free people by the power of the Father, that these things might come forth from them unto a remnant of your seed, that the covenant of the Father may be fulfilled which he hath covenanted with his people, O house of Israel;“

Christ attributes the wisdom of this plan to “the Father.”

The gentiles will be set up “in this land.” What land has become a land for free people “by the power of the Father?” The most common answer is the United States. That is the conclusion of Meldrum and Porter in their book Prophecies and Promises – The Book of Mormon and the United State of America.

The “wisdom of the Father” decrees that the gentiles will receive the record and the land where Christ visited the Nephites. Why is it wise for this to be the case?

From the gentiles, who inherit the record, the record will “come forth from them unto a remnant of your seed.” The gentiles receive it first, then it will come from them to the “remnant.” Who are the gentiles? Do the Latter-day Saints have the record? Even though they are in possession of the record, they are nonetheless called “gentiles”

Note that the “covenant of the Father” is the reason for these events to unfold. Why is the unfolding history of the remnant, gentiles and house of Israel to fulfill “the covenant of the Father?” What was/is Christ’s role in the process? If Christ is directly involved, why is it nevertheless the “covenant of the Father?”

Christ refers to the objects of the covenant as “his people” – the Father’s people. This is an important transition in the description. These people belong to the Father! Immortality and eternal life is a family affair. Christ’s harvest of souls is for the glory of the Father. If there were any doubt of Christ’s motivation and selfless service, His comments here remove that doubt.

From what source does the gentile freedom come?

If gentile freedom is based on the Father’s power, how vulnerable is their hold on freedom if they rebel and reject the Father? How much credit can the gentiles take for establishing their land of freedom? To whom should gratitude flow for the gentile freedom?

The backdrop Christ gives to our history is wholly based on the Father’s will, covenants and design for mankind. We tend to question how involved the Father and His Son are in the daily events of life. From Christ’s statement here, how involved are they?

1 Nephi 14: 17

1 Nephi 14: 17:

“And when the day cometh that the wrath of God is poured out upon the mother of harlots, which is the great and abominable church of all the earth, whose founder is the devil, then, at that day, the work of the Father shall commence, in preparing the way for the fulfilling of his covenants, which he hath made to his people who are of the house of Israel.”

Now we get some indication of timing. A great deal has been described, but the timing of the events has been left out until now.

The “day cometh that the wrath of God is poured out upon the mother of harlots” – that is, when the great and abominable church is caught up in worldwide violence, every nation at war with its neighbor or within itself. It is when those events are underway “the work of the Father shall commence” to fulfill all the prior commitments and covenants.

First, the great whore will reel and stagger as a drunkard, drunk with her own blood.

Then the “work of the Father” will “commence.” What does it mean to “commence?” Why choose such a desperate hour to begin?

Are there signs of this international and internal violence already afoot? Is the work of the Father now commenced?

The “commencement” of the work is “for the fulfilling of His covenants.” What does it mean to “fulfill?” Will every whit of His covenants be all completed, all finished, all kept? (D&C 1: 38.)

Interestingly, the “fulfilling of His covenants which He hath made to His people who are of the house of Israel” is not divided into “remnant” and “gentile.” At the time when His final work begins, all of “the house of Israel” will be remembered, in whatever scattered place they may be found. Why the change? Why no longer focus upon the “remnant” and “Jew” and “gentile” and “scattered house of Israel?” Why does He now call them all “his people?”

Do the fractures heal? Do the divided groups come together at last? Will the scattered, lost and forgotten remains of Israel be found throughout the world? (Jacob 5: 67-68.) Will the results be a restoration of all Israel, no matter what group they may have been identified with previously? (Jacob 5: 72-73.) Will these divided, but remembered people become one at last? (Jacob 5: 74.)

How much purging will be needed to bring this to pass? (Jacob 5: 71; D&C 45: 68-71; D&C 133: 9-12.)

If the work has begun, are there “servants” already here beginning to move the now wild branches back to their natural roots? (Jacob 5: 70.) How does one respond and return to their natural roots? Who is the “tree of life?” How do we reattach ourselves to Him? (John 15: 1-6.) What of those who would have you attach yourselves to them, to become their disciples, to follow what they claim as their right to lead and control you? (D&C 121: 36-37.) How must they lead, if not by exercising control and dominion? (D&C 121: 41-42.)

[As long as we are in Section 121, there is an important but still unrecognized truth in that revelation. The caution in Section 121 about abuse is directed in whole at The Church of Jesus Christ of Latter-day Saints. Among other things, it is warning the LDS Church not to persecute the Lord’s Saints, and thereby fight against God. (D&C 121: 38.) It has been traditionally interpreted by the LDS Church to the complete contrary. The LDS teaching turns the warning on its ear, and reads it to mean that you shouldn’t fight against the LDS Church! The warning, however, is addressed to the Church and warning it to exercise caution, least they find themselves fighting against the Lord’s Saints, and thereby in turn fighting against the Lord. Read it carefully. It is not a caution to you or me, but a caution to the LDS Church itself. It means that there may be Saints of God who are at times at odds with, or critical of the LDS Church. When that happens, the LDS Church is warned to refrain from persecuting them, or else they may find themselves fighting against God. It is an unnoticed warning because the traditional interpretation is used to give the LDS Church protection against criticism.]

1 Nephi 14: 1-2

1 Nephi 14: 1-2:

“And it shall come to pass, that if the Gentiles shall hearken unto the Lamb of God in that day that he shall manifest himself unto them in word, and also in power, in very deed, unto the taking away of their stumbling blocks— And harden not their hearts against the Lamb of God, they shall be numbered among the seed of thy father; yea, they shall be numbered among the house of Israel; and they shall be a blessed people upon the promised land forever; they shall be no more brought down into captivity; and the house of Israel shall no more be confounded.”

I’ve referred to these verses before. When Elder Mark E. Peterson claimed the Lord would not visit with “gentiles” but only with the house of Israel relying upon 3 Nephi 15: 23, it was my view that the 3rd Nephi statement of Christ was as to His immediate post-resurrection appearances to the various scattered lost tribes. He had no commission from the Father to appear to the gentiles in that time frame. These verses are about a different, much later time. These are speaking of the time when the Book of Mormon (record of the Nephties) would come into the possession of the gentiles. The gentiles will, if they hearken to the “Lamb of God IN THAT DAY,” have the Lamb manifest Himself to them. Today is THAT DAY. It is now when the gentiles are promised He will manifest Himself to us, in “word” and in “power” and “in very deed.”

His assignment immediately post-resurrection was to visit with each of the still organized, prophet-led, but scattered children of Israel. They had been put into the “nethermost” parts of the earth. He went to and visited with each of them serially. He did not visit with gentiles during that ministry.

But in the time following the publication of the Book of Mormon, and as part of removing the stumbling blocks of the gentiles, He is to visit the gentiles “in word” and “in power” and “in deed” so that it will “take away their stumbling blocks.”

What does it mean to stumble? What is a “stumbling block?” What kinds of things would impede you from walking back to the presence of God? How will Christ’s ministry in “word, power and deed” to gentiles remove these things?

It is AFTER the ministry of “word, power and deed” when the stumbling blocks are removed, that the gentiles are then “numbered among the seed of thy father.” Note that they are not numbered among other branches of Israel. Note that they are not sealed to their fathers and made Ephriamites descended from other branches. They are to be “numbered among the seed of thy father” or counted as part of Lehi’s seed. They are, in short, to be sealed to Lehi as their Patriarch and father. It is necessary to understand the doctrine discussed in this post.

This was always a part of the Gospel. Joseph Smith understood it and practiced it. Today we think it was an oddity that got corrected at the time of Wilford Woodruff. However, if you read the Book of Abraham you realize that the adoption of people into an inheritance was always the manner the Celestial Kingdom was to be organized here. Look at the Lord’s discussion/explanation to Abraham found in Abraham 2: 8-11:

“My name is Jehovah, and I know the end from the beginning; therefore my hand shall be over thee. And I will make of thee a great nation, and I will bless thee above measure, and make thy name great among all nations, and thou shalt be a blessing unto thy seed after thee, that in their hands they shall bear this ministry and Priesthood unto all nations; And I will bless them through thy name; for as many as receive this Gospel shall be called after thy name, and shall be accounted thy seed, and shall rise up and bless thee, as their father; And I will bless them that bless thee, and curse them that curse thee; and in thee (that is, in thy Priesthood) and in thy seed (that is, thy Priesthood), for I give unto thee a promise that this right shall continue in thee, and in thy seed after thee (that is to say, the literal seed, or the seed of the body) shall all the families of the earth be blessed, even with the blessings of the Gospel, which are the blessings of salvation, even of life eternal.”

Those who receive the same priesthood (Patriarchal) from the time of Abraham forward become his (Abraham’s) seed. Therefore they become his (Abraham’s) inheritance and posterity, sealed to him as a part of his family.

This was the priesthood that was bestowed upon Joseph Smith, as a result of which he received the promises of Abraham. While looking for references to Abraham throughout Section 132 is interesting, I’ll just take an excerpt. [PLEASE forget about plural wives while you read this. Think only about Patriarchal Priesthood and the authority which was with Abraham and renewed in Joseph. It is that issue that I want to focus, and not to become side-tracked on plural marriage. At some point I’ll spend a few weeks on that side issue. NOT NOW.] So here is Section 132: 28-32:

“I am the Lord thy God, and will give unto thee the law of my Holy Priesthood, as was ordained by me and my Father before the world was. Abraham received all things, whatsoever he received, by revelation and commandment, by my word, saith the Lord, and hath entered into his exaltation and sitteth upon his throne. Abraham received promises concerning his seed, and of the fruit of his loins—from whose loins ye are, namely, my servant Joseph—which were to continue so long as they were in the world; and as touching Abraham and his seed, out of the world they should continue; both in the world and out of the world should they continue as innumerable as the stars; or, if ye were to count the sand upon the seashore ye could not number them.This promise is yours also, because ye are of Abraham, and the promise was made unto Abraham; and by this law is the continuation of the works of my Father, wherein he glorifieth himself. Go ye, therefore, and do the works of Abraham; enter ye into my law and ye shall be saved.”

Exaltation came through this priesthood, which linked together the fathers and the children of promise.The priestly sealing together of Patriarchs into a family that will endure as the government in heaven was the object of the Gospel in every generation. We are returning, at the end, to what it was at the beginning. However, the way in which it was to occur was “by my word” and “by revelation and commandment” so that the person knows he is to have a part in the Father’s kingdom. It was not to be merely a distant expectation, uncertain in origin and doubtful in authority. It was to be certain, not doubtful: “The more sure word of prophecy means a man’s knowing that he is sealed up unto eternal life, by revelation and the spirit of prophecy, through the power of the Holy Priesthood.” (D&C 131: 5.) It is directly connected with this Patriarchal Priesthood, the same authority which belonged to Abraham, the possession of which by any man makes him the seed of Abraham.

Returning to the subject of “remnant” and “gentiles,” the Book of Mormon prophecies still do not refer to the latter-day gentiles as anything other than “gentiles” even when they are “numbered among the seed of Lehi.” Gentiles retain in prophecy their identification with “gentiles” although they are adopted as Lehi’s seed. Hence Joseph Smith’s reference in the Kirtland Temple dedicatory prayer to the Latter-day Saints as “gentiles” by identity. (D&C 109: 60.) Whenever a gentile manages to acquire this adoption, they do not become identified as the “remnant” as a result. Instead, they become heirs to share in the promised blessings, but as “gentiles.” They will get to assist the “remnant” but as “gentiles” not as the “remnant.” Still, those who are adopted as Lehi’s seed inherit with the “remnant” the Lord’s promises. But they are nevertheless called in prophecy “gentiles” throughout.

3 Nephi 16: 16

3 Nephi 16: 16:

“Verily, verily, I say unto you, thus hath the Father commanded me—that I should give unto this people this land for their inheritance.”

As a result of the their behavior, the Gentiles forfeit the land. The ones who inherit the land will be “this people” or the ones to whom Christ was speaking. The land will belong to the remnant – those who were standing before Christ at the time of this address.

Now, the actual inheritors will not be those people, but those who claim the right as descendants through their fathers. It will not, and cannot be the Gentiles. There were no European migrants in the audience when Christ spoke on this occasion.

We need to know who “this people” is to know who will inherit the land.

We also need to know what “this land” was to be able to know if the Gentiles who inherited the “land of liberty” (2 Nephi 10: 11) which would “never fall into captivity except for wickedness” was North America (2 Nephi 1: 6-11). Hence the relevance of knowing the location of the Book of Mormon lands.

That is such a side-track that I hesitate to even revisit the subject. I will only add that there are arguments for both North American and Central America. I think the better argument is for North America.

The various possessors of the land all have the same condition: They either follow Christ as they occupy the ground or they are swept away and others who will follow Christ will supplant them.

This was established by covenant with Lehi generations before Christ visited with and taught Lehi’s descendants. Lehi recorded the covenant:

“Wherefore, I, Lehi, have obtained a promise, that inasmuch as those whom the Lord God shall bring out of the land of Jerusalem shall keep his commandments, they shall prosper upon the face of this land; and they shall be kept from all other nations, that they may possess this land unto themselves. And if it so be that they shall keep his commandments they shall be blessed upon the face of this land, and there shall be none to molest them, nor to take away the land of their inheritance; and they shall dwell safely forever. But behold, when the time cometh that they shall dwindle in unbelief, after they have received so great blessings from the hand of the Lord—having a knowledge of the creation of the earth, and all men, knowing the great and marvelous works of the Lord from the creation of the world; having power given them to do all things by faith; having all the commandments from the beginning, and having been brought by his infinite goodness into this precious land of promise—behold, I say, if the day shall come that they will reject the Holy One of Israel, the true Messiah, their Redeemer and their God, behold, the judgments of him that is just shall rest upon them. Yea, he will bring other nations unto them, and he will give unto them power, and he will take away from them the lands of their possessions, and he will cause them to be scattered and smitten.” (2 Nephi 1: 9-11.)

Christ’s words dovetail with the covenant made with Lehi. The same Lord announcing them both. That condition and lease of this land remains conditional. Keep the conditions and you may be preserved to inherit the land and be numbered with the house of Israel. Violate them and be swept away.

So we see that the times of the Gentiles, as they end, become quite perilous for the Gentiles upon the land. They will forfeit their hold, however improbable it may seem to them at the present. Christ’s Father has declared it so. Who, then, can disannul?

The many confident assurances of God’s favor we have do give us comfort, don’t they? They are either true and right, and we have little to fear. Or they are among the abominations that allow foolish, vain and false notions lull us to sleep. The difference between those two propositions is quite alarming. I hate it when we have to make hard choices.

3 Nephi 16: 9

3 Nephi 16: 9

“And because of the mercies of the Father unto the Gentiles, and also the judgments of the Father upon my people who are of the house of Israel, verily, verily, I say unto you, that after all this, and I have caused my people who are of the house of Israel to be smitten, and to be afflicted, and to be slain, and to be cast out from among them, and to become hated by them, and to become a hiss and a byword among them—”

Notice once again the Lord’s motivation for speaking these words: The Father’s “mercies” and the Father’s “judgments” are what drives the coming events in history. The Father is in control and Christ does not question or gainsay the results. The Father’s mercy is not questioned by Christ, nor is there any degree of shame shown for the terrible circumstances which follow from His “mercies.” Nor does Christ hesitate to announce the Father’s “judgments” despite the anxiety which some may feel at hearing the future.

Truth should be delivered in a forthright and plain manner, whether the result is fearful or vindicating; whether you take joy in the news or you cower at what is to come.

Notice, however, that when the Father’s judgment has been given, then the Lord assumes personal responsibility for the punishment to be inflicted. He does not say it is the Father’s punishment. It is His own. Christ will personally be the one who “caused my people who are of the house of Israel to be smitten.” Christ will personally “afflict” and “slay” the people. The Father decides, Christ fulfills. He seeks no cover, looks to no-one else to be held to account, He does as His Father judges.

Why would Christ assume responsibility to “smite” to “afflict” and to “slay” when it is the Father’s judgment?

What does this tell us about Christ’s acceptance of the Father’s decisions?

Is (or has) there been some good result from those whom Christ calls “my people” (i.e., His people) being smitten, afflicted, slain, and cast out by the Gentiles? If so, what good has come to the Lord’s people? How can these things that have lasted now for over two hundred years have been beneficial to the Lord’s people? What can we learn about the Lord calling afflicted, smitten and outcast people as “His people” despite their centuries of subordination?

What does the Gentile “hatred” of the Lord’s people do to diminish the Lord’s plans for them? What does casting them out and making them a “hiss and a byword” by the Gentiles do to remove the Lord’s promised blessing and covenant to “His people?”

What foolish pride allows the Gentiles to measure the Lord’s people as stricken, smitten of God and afflicted? (Isa. 53: 4.)

Why would the Gentiles be put in this position? Why would Israel? What does it do to the Gentiles’ ability to see through the deception of their time into truth which is timeless? (D&C 93: 24.)

How should the Gentiles view their momentary triumph and unchallenged possession of the land promised to others?

Why are those smitten and afflicted called by the Lord “my people” and the Gentiles referred to as “Gentiles?”

Is the irony of this beginning to dawn on you? Maybe you should re-read the title page of the Book of Mormon.

3 Nephi 16: 7

3 Nephi 16: 7:

“Behold, because of their belief in me, saith the Father, and because of the unbelief of you, O house of Israel, in the latter day shall the truth come unto the Gentiles, that the fulness of these things shall be made known unto them.”

This is a teaching from the first day of Christ’s visit with the Nephites. It is a quote from Christ.

The time frame in which the Gentiles were to have “belief in [Christ,]” and merit a special blessing as a result, was the time immediately following the Judean ministry. The Gospel would be taken to the Gentiles and they would believe. The Jews were going to reject Him and oppose His faith, the Gentiles would welcome it and have belief.

Now the words Christ spoke and Nephi’s record preserved were from “the Father.” Christ’s explanation of these prophecies originate with His Father.

Gentiles will believe. Moreover, the “house of Israel” will not believe in Him. The result of that acceptance and rejection is the juxtaposition of the roles of Gentiles and Israel.

Whereas, the Gospel came to the Jews first, and by the Jews it was transmitted to the Gentiles, later the opposite will occur. The pattern will reverse. It will go from the last back to the first. (It is an historic chiasm.)

Accordingly, the Gentiles will be the ones to whom the restoration of the “fullness” will come in the latter day. The reward for earlier faithfulness is later recognition and reward.

Now, it should take no amount of brilliant insight to realize that the restoration involved Joseph Smith. A man of English descent. May have some Israelite blood in him from the earlier disaporia of the Lost Ten Tribes, but he is nevertheless the one through whom the restoration was brought. He is necessarily identified as a “Gentile” in this prophecy by Christ, given by the Father. If Joseph Smith is NOT a Gentile, then the whole promise of the Father and word of the Son is defeated. Therefore, you may know for a surety that the Gentiles are not those nasty non-members. It is US. WE are the Gentiles who receive the first offer in the last offering.

So it was that the Father determined and Christ taught that the Gentiles would be the ones to whom the Gospel message would first come in our day. Now we have it. (Or had it anyway.)

This movement from Israel to Gentile and from Gentile to Israel is evening the playing field. This is balancing out the record of history. It is not that one is more favored than another. Rather it is that each one will have a suitable turn and opportunity to receive what the Lord offers. In the end, no people will be able to say the opportunities were unfair, unequal, or more challenging for one than for another. [I leave it to you to determine why that is so when lives come and go across generations and one dispensation may include different people than another. It raises the question as to how certain we should be about some of our premises. That, however, is too far afield at the moment. And it may not matter anyway. Today is the day of salvation, not yesterday or tomorrow. So we should confine ourselves to solving the problem we face at the moment.]

The promise is that the “fullness of these things” will come to the Gentiles. What things? What does it mean that the “fullness” will be coming to the Gentiles? Have the Gentiles in fact received it?

If we received it, what have we done with it? Do we still have it? If not, how do I know that? What will happen if we have not retained that fullness?

Fortunately for us, Christ will answer all those questions as He moves along in the message He delivers here.