Jew Archives — Denver Snuffer

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.

2 Nephi 33: 10:

“And now, my beloved brethren, and also Jew, and all ye ends of the earth, hearken unto these words and believe in Christ; and if ye believe not in these words believe in Christ. And if ye shall believe in Christ ye will believe in these words, for they are the words of Christ, and he hath given them unto me; and they teach all men that they should do good.”

After the conditional statement warning the gentiles of their need to be reconciled to Christ, Nephi speaks to his “beloved brethren” and the “Jews,” but omits specific mention of the gentiles. Instead he refers to “all ye ends of the earth.” This would include all those who are neither Jew, nor Israelite, nor gentile. This is a lot of people who are called “heathen” because they have little direct prophetic mention. Nephi, for example, only refers to them once in his writings. (2 Nephi 26: 33.) In that single reference Nephi promises all, if they will repent and return to Christ, can be saved. All are invited. All can come. Everyone may learn of Christ, find Him and be saved.

There is a distinction between God’s absolute willingness to accept all who will come to Him, on the one hand, and the prophetic foreknowledge of who would accept the invitation, on the other. The opportunity is open for all. There will be few who will accept.

Nephi’s testimony is based on Christ and employs both Christ’s doctrine and teachings. He assures us as readers that if we are willing to accept his writings we are, in fact, accepting the words of Christ. If you believe Christ, you will believe Nephi. For almost everything Nephi has written comes directly or indirectly from Christ. To believe in Nephi’s words is to believe in Christ, and to believe in Christ is to accept Nephi’s words.

Think about that for a moment. Nephi does not leave you wondering if the message will save you or not, whether he has some special inside information or not, or whether he has seen the Lord or not. He is direct and does not require you to guess. He has not adopted any equivocal or carefully studied words or phrases to tell you about Christ. He is blunt, even plain. His words offend those who are unwilling to surrender their sins and repent. He says what he has written “are the words of Christ.” This means that before he taught, before he wrote, before he concluded his testimony, he consulted with and obtained approval from Christ.

There is nothing vague in Nephi’s warnings, nor unclear in his message.

He openly invites the gentiles to repent. He does so repeatedly. He tells us that with the exception of only a few, we are condemned and will fail in our dispensation. As to those few, he warns us that we will be prone to err because of the things we are taught. (2 Nephi 28: 14.) He offers us a clear, light filled body of teachings that will clarify for us the body of doctrine that will save us. However, we must take his warnings seriously and study them with care.

Imagine how much effort and thought went into preparing to carve into the metal plates. Imagine the amount of thought he employed before undertaking the final, permanent etchings to complete his ministry. His brother commented about how arduous the process was during his writing on the same plates. (Jacob 4: 1.)

Nephi saw our day, and knew how difficult it would be for us. He wrote a message to be preserved and available no matter who would lead us, no matter what messages we would hear, no matter what confusion would develop. He gave us a message to announce the conditions of salvation over the heads of any foolish, vain or false teachings. They are a lifeline extended to the gentiles, as well as his beloved mixed blood descendants (the remnant), and the Jews.

Nephi knows his words will teach anyone who accepts them “to do good.”

The gentile problem is not in reading his words, but in “believing in them.” Gentile interpretation almost always involves unbelief. We do not let his words hold their “plain meaning” but want to construe them, read into them praise, and remove from them the blunt warnings given us. We want to make ourselves justified by the words that warn, condemn and challenge us to do more. Our unbelief separates us from Nephi’s message even as we read his words.

It does no good to argue with him. It does no good to juxtapose his words of counsel and warning with other words of comfort and reassurance. He is alarmed by our condition and warns us to flee from error. We want to read into these words other ideas Nephi never intended.

When we began back with Alma, Chapter 13, it was with the idea we would let the words speak for themselves. We were going to try and see what was being said apart from our own desires or hopes. We’ve been trying to let Nephi have his own words and meanings as we’ve been looking at his teachings, as well.

An inspired teacher will not offer their own words and pretend they come from Christ. They are not going to dare speak in the name of Christ if they offer only their suppositions, hopes, and understanding. They know, as Nephi, that to do so is to take the Lord’s name in vain, and to preach for doctrines the commandments of men. It is often the case, however, that men will urge their own views hoping to make them more convincing, while using the name of Christ. Surely every such teacher will be held to account before Christ for every idle word spoken in His name without His authority or approval.

Nephi knew this doctrine. Nephi understood how weighty a matter is was to use the Lord’s name in connection with teaching doctrine. Nephi writes in the full confidence that the Lord has approved his message, inspired his words, and will vindicate them to those who will believe them.

Personally, I would hardly dare to teach doctrine if I did not know what I say to be true. Nephi’s example is perhaps more important in this respect than in any other. He is surely worthy to be called a “teacher and a ruler” by all of us. (2 Nephi 5: 19.)