Tag: Nephites

3 Nephi 11

3 Nephi 11

I have always wanted to do something with Christ’s sermons to the Nephites. It seems to me that we’ve been running through prophecies and warnings which serve one purpose, and leaving another one neglected. Balance requires us to return to another important purpose of the Book of Mormon. Namely, testifying that Jesus is the Christ, the Savior and Redeemer of Israel and the whole world.

So for that part, we’ll turn attention to Christ’s Nephite sermons.

I’ve already dealt with what I have termed the “Ceremony of Recognition” involved in Christ’s initial appearance. That is covered in The Second Comforter and won’t be repeated here. So I’m going to skip to verses 3 Nephi 11: 18-20.

“And it came to pass that he spake unto Nephi (for Nephi was among the multitude) and he commanded him that he should come forth. And Nephi arose and went forth, and bowed himself before the Lord and did kiss his feet.  And the Lord commanded him that he should arise. And he arose and stood before him.”
The Lord has appeared, is identified and recognized by those who were at the Bountiful Temple. (This is probably an open air temple much like what we find in the Parowan Gap. If you consider the entirety of the description, it is not likely a closed structure like we build.) And those who are there have engaged in an Hosanna shout. (3 Nephi 11: 17.) When the ceremony has ended and the place has become sanctified by His presence, and the body there recognizes and accepts Him as who and what He is, the stage has been set for a further ceremonial event.
Christ speaks to Nephi. He calls his name. Important stuff. Being called by name by the Son of God! Now we’re seeing something really important. For those whose names are called by God are not merely being addressed. They are, the instant the Lord calls out their name, “called.” That is, the Lord will never speak one’s name to them unless He calls them to a work. So when we read that the Lord speaks to Nephi we know the Lord has both called Nephi’s name and called the bearer of that name to do a work. Nephi knew it. The crowd knew it. All present would have understood that Nephi just became the chief prophet of those present.
Nephi is told to “come forth.” It instantly puts us in mind of Lazarus being called forth from the tomb. (John 11: 43.) Like Lazarus, who rose from the dead by the speaking of those words, Nephi now goes forth to a new life. Resurrected from his prior status and put into a minister’s role by the Lord of all mankind.
Called, commanded to “come forth,” and endowed immediately with the Lord’s anointing voice, which bestows power and authority upon a man, (see, e.g., D&C 132: 46) Nephi arises from his kneeling position and steps forward.
Every knee remains bowed except Nephi’s. For a brief moment, as he walks forward, he alone, of all those assembled in the crowd, is the one who stands in the presence of the Lord. (c.f., Luke 1: 19). Others kneel, Nephi stands. It is honor, glory and privilege being displayed in this ceremony. Christ as King and Lord calls, His chief servant rises while all others remain kneeling. We are getting informed about the Lord and His ways in detailed ceremony conveying vast information in passing movement. It is too wonderful for words.
Nephi knows what he must do. For the servant who has been called to stand above his peers must then descend below them. Pride is unthinkable when in the presence of such a meek and humble figure as our Lord. It is required that the balance be restored. Nephi, who has been made to rise, must on his own choose to descend and abase himself. Those who seek their own glory will fall, while those who seek to humble themselves will rise again. So Nephi does what any person filled with light and truth would do in these circumstances. He comes to the Lord, falls below all, and descends to kiss the Master’s feet. He kneels again, bows to the ground. And in an ultimate sign of humility, he kisses His feet, which on any other being is the symbol of uncleanliness itself. Nephi can do nothing more to show his own submission to the Lord. He can do nothing further in ceremonial activity to say he is nothing and the Lord is everything. He can show no greater respect and gratitude. Here is a servant indeed. A chief servant to the Servant of servants! A Master and servant whose hearts are alike. Nephi is, above all else, showing to us all how we ought be.

The gentiles love those who rule over and exploit them. (Matt. 20: 25.)  But Christ’s true followers do not crave chief seats. They desire to serve. They will hold others up, even if it requires them to descend below to lift them. Nephi is not a gentile, nor one who would ever exercise unrighteous dominion over others. (D&C 121: 39.)

The ceremony now requires the abased to respond to the Lord’s command again. Nephi is commanded to “arise.” It was not enough to “come forth” to the new life. Now, having been chosen, Nephi must also “arise.” It is a terrible burden. How can man “arise?” How can a man assume his position alongside His Lord? How can one who feels more suited to kneel and kiss his Master’s feet, rise up and look his Lord in the face? It is all too much. One hardly can bear the burden and difficulty to “arise” when it is the Lord’s own countenance you must confront. Too much. Too difficult. Too heavy a burden to lay upon mere man. How does Nephi dare to respond to the command to “arise?”

Through the swirling anxiety following the command, Nephi doesn’t have the strength to do so until the realization that “arising” is the Master’s will. It is the Master’s command. It can be done through faith in Him. For He gives no command without having prepared the means to accomplish it. (1 Nephi 3: 7.) It must be possible for Nephi to actually arise. Though a lifetime’s dread and remorse says to remain on your knees, it is the Master’s will that you nonetheless arise. And so you begin the dreadful effort, and your trembling knees respond. To your own surprise you find it possible to arise and look into the face of Him who is compassion itself. There can be no pride in this, for rising is by His command, and not by your own will. You may want to join in Moses’ chorus that “for this cause you know man is nothing!” (Moses 1: 10.)  But it isn’t necessary to voice the thought. It is enough to understand the thought.

No man assumes this honor for himself. He must be called by God to stand in His presence. 
And so Nephi arose, and stood before His Lord.

2 Nephi 31: 21

2 Nephi 31: 21:

“And now, behold, my beloved brethren, this is the way; and there is none other way nor name given under heaven whereby man can be saved in the kingdom of God. And now, behold, this is the doctrine of Christ, and the only and true doctrine of the Father, and of the Son, and of the Holy Ghost, which is one God, without end. Amen.“

This is “the way” to salvation. Nephi adds: “and there is none other way.” What does it mean there “is none other way?” Does that mean any religious system, institution, process, explanation or additional doctrine cannot save you? Is it true that you either enter in through this method or you cannot be saved? Is the purpose of the other rites, rituals, ordinances and teachings merely to bring you into this one true “way and there is none other way?” Or do you need to look for additional things, helps, ordinances, confirmations, and blessings to be conferred?

What of the other Gospel rites? They did come from God, didn’t they? How are we to understand the relationship between other ordinances, even “higher ordinances” and this “doctrine of Christ” being explained by Nephi?

Clearly the “doctrine of Christ” is intended to give you the underlying basis for all salvation. There is no other “name given under heaven whereby man can be saved in the kingdom of God” apart from Jesus Christ. He is the one who, by His obedience and sacrifice, put power into the plan of salvation. We know this to be true from everything declared by the prophets of God. But what about “this is the way; and there is none other way.” What does that mean?  Does it exclude other ordinances or processes?  Does it make the Law of Moses no longer binding upon Nephi and his posterity?

Clearly following Nephi’s ministry, his descendants did not abandon the Law of Moses.  (See, e.g., Jarom 1: 5; Alma 25: 15.) And so, if there is “none other way,” it did not mean that the Nephites were to abandon practice of the ordinances then in effect. Nor does it mean that we abandon the ordinances now in effect in our day.

It is not that the ordinances are essential, but that the purpose of the ordinances are essential. The underlying meaning is essential. The “doctrine of Christ” becomes possible to understand, live and receive as you follow the ordinances. They are “helps” to bring you into this correct path. You will honor them, conform to them, seek for them, in order that you may inherit the blessings of the “doctrine of Christ.”

Why are ordinances instituted? They are to bring you to the point where you inherit in your body and spirit these great blessings of the “doctrine of Christ.” They prepare you.  Their effect is to qualify you, instruct you, advance you toward this goal of receiving the blessings found in the doctrine of Christ as expounded by Nephi in this chapter. Once ordinances have been adopted, it is then unlikely you can ignore them and receive what is promised by the “doctrine of Christ.” How can you refuse what is offered and still accept the underlying gift? How can you mix ingratitude and gratitude?

Is it important, therefore, to keep the ordinances intact? If changed does some of the communication involved in preparing you to receive the “doctrine of Christ” lose something?

For example, without the shedding of blood there can be no covenant. Christ’s blood is the culminating event which shed blood to activate a covenant between God and man. However, even after Christ’s sacrifice, we are still required to offer sacrifice, and even the return of animal sacrifice will happen at some point in this final dispensation. The Law of Moses was fulfilled and will not return. However, the sacrifice of blood by animals which was before the Law of Moses will return. As Joseph Smith taught: ““These [animal] sacrifices, as well as every ordinance belonging to the Priesthood, will, when the Temple of the Lord shall be built, and the sons of Levi be purified, be fully restored and attended to in all their powers, ramifications, and blessings. This ever did and ever will exist when the powers of the Melchizedek Priesthood are sufficiently manifest; else how can the restitution of all things spoken of my the Holy Prophets be brought to pass. It is not to be understood that the law of Moses will be established again with all its rites and variety of ceremonies; this has never been spoken of by the prophets; but those things which existed prior to Moses’ day, namely, sacrifice, will be continued.” (TPJS, p. 173, D.H.C 4:212)

When the penalties existed in the Temple ceremonies of our dispensation, we were reminded of the shedding of blood required for a covenant. When removed, we lose some of that memory. How would penalties involving the shedding of blood prepare people for the return of animal sacrifice? Would it help remind them that shedding blood is required to establish a covenant? Even this final Dispensation of the Fullness of Time could not be an effective covenant without the shedding of blood to seal the testament or covenant. (D&C 135: 3.)

Does the Gospel of Jesus Christ require the sacrifice of all things? (We’ve explained this before in relation to the Lectures on Faith.)  If so, then how do we obtain the blessings we desire from the hand of God without being willing to make a similar sacrifice? If it is required, then how do we qualify to receive this baptism of fire spoken of by Nephi that will purge us from all sin and permit us to speak with a new tongue? How is this sacrifice made apart from the irrevocable commitment made within yourself to “endure to the end” by laying upon the altar everything you have, even your own life if necessary, to build up His kingdom? How, in a fallen world filled with sin, in a day where there is no sacrifice or consecration being made by others; how do you do that? What does the “doctrine of Christ” allow you to do without regard to the sins and errors you find all around you? Even if all the world is content to remain Telestial, or some few encourage only a Terrestrial law be followed, can you still find and live the “doctrine of Christ?” Does Nephi’s teachings require you to be anything or anyone special or noteworthy in this life? Can you do this in private, between you and God? Can you follow the “doctrine of Christ” by what you think, ponder, pray, say, do and believe?

This statement, which concludes the exposition on “the doctrine of Christ” is concluded using the names of “the only and true doctrine of the Father, and of the Son, and of the Holy Ghost, which is one God, without end. Amen.” Although only a few will recognize this, it is a formula used when using the sealing authority. If you are aware of this, then you would realize what Nephi has done is declared that he possesses the Patriarchal Priesthood authority, which invariably includes the power to seal. He will mention “sealing” his testimony again before he concludes. But if you know this is a formula employed in connection with this authority, you will recognize it. Within the ordinances of the church, we use this formula when baptizing and again when sealing a marriage in the Temple.  All other intermediate ordinances are done “in the name of Jesus Christ.”

2 Nephi 30: 4-5

“And then shall the remnant of our seed know concerning us, how that we came out from Jerusalem, and that they are descendants of the Jews.  And the gospel of Jesus Christ shall be declared among them; wherefore, they shall be restored unto the knowledge of their fathers, and also to the knowledge of Jesus Christ, which was had among their fathers.”
Once the remnant obtain a copy of the Book of Mormon, from a believing gentile hand, they will realize they are originally come out of Jerusalem.  They will realize also that they are “descendants of the Jews.” 

It comes full circle. Those who were lost have returned again. The “prodigal” will return.  (Luke 15: 11-32.) There will be joy at the return.

This will happen as a preliminary to “the gospel of Jesus Christ [being] declared among them.” The Gospel being declared requires a true message, true messengers, authority, and ordinances. That will follow the remnant receiving the Book of Mormon. To what extent the gentiles bring those things and to what extent it will require heaven’s direct involvement, remains to be seen. But when the remnant reconnects, they will reconnect in every respect. The “gospel of Jesus Christ shall be declared among them!”
As a result of these events, the remnant “shall be restored unto the knowledge of their fathers.” What does it mean to be restored? What knowledge? Which fathers? The Nephites, and Lehi, or to the earlier “fathers” as well? Does this include Abraham, Isaac and Jacob?

What does it mean they will be “also [restored] to the knowledge of Jesus Christ?”  What does this “knowledge” involve? What kind of relationship with Christ does this imply?

If we wonder at the “knowledge” the remnant will obtain, we have a parallel given to us: The future remnant knowledge of Christ shall be akin to that “which was had among their fathers.” Meaning they will grow to know what the earlier Nephite disciples and peoples knew. What kind of knowledge does that include?

When the right target receives the right Gospel, the results are dramatic. When the wrong group is entrusted with the Gospel, they tend to let it atrophy, grow dim, and become a social order without the power of godliness. The restoration was intended to cure that problem. But as with any gift from God, we must do more than to “take no thought but to ask.” (D&C 9: 6-7.) We must pursue knowledge and act with alacrity when it is given.
If we do not do this, then the result is not a blessing, but a cursing. (D&C 124: 47-48.) No matter what we are offered by the Lord, we must act consistent with His will to receive the blessings offered. When we fail to fulfill the obligation He appoints to us, then we fail to obtain what was offered. (D&C 124: 31-32.)
Once they have been given the gospel, the remnant will not fail. Their reconnection will be as a nail in a sure place, not to be moved. Their knowledge will grow into the perfect day, just as it might with anyone who is willing to receive what Christ offers.  (D&C 50: 24.) Noon at the summer solstice is a symbol of the perfect day. This year, in contrast, at midnight of the winter solstice there will be an eclipse. This would be a symbol in the heavens of the opposite of the perfect day.  When it arrives it undoubtedly is a sign relevant to the time. (Those things are never accidents or mere happenstance.)

The ideas begin to accumulate. Darkness and light. Free will and acceptance of what is offered by God. So many divergent roads that are offered in place of the one that remains strait and narrow, but nevertheless in a straight course before you. (2 Nephi 9: 41.)

2 Nephi 30: 1

2 Nephi 30: 1:

“And now behold, my beloved brethren, I would speak unto you; for I, Nephi, would not suffer that ye should suppose that ye are more righteous than the Gentiles shall be. For behold, except ye shall keep the commandments of God ye shall all likewise perish; and because of the words which have been spoken ye need not suppose that the Gentiles are utterly destroyed.”

This is troubling if you understand what is said here. Let’s see if we can pull it apart.

Nephi adds this direct comment to his descendants, the forebears of the remnant.  Although they are the target of covenants and beneficiaries of the restoration, they too need to keep to the path. Though they are “beloved brethren” to Nephi, they are not given any unconditional promises. No one is.  Everything we receive is based on what we do, think and say. (See both Alma 12: 14 and D&C 130: 20-21.)

Note that this is not about the actual remnant, but about the Nephites who would be destroyed. These people would have access to Nephi’s record until the time of Mormon, when they would be destroyed. You can see the time frame in the word usage, “Ye are” as to the Nephites, in contrast to “the Gentiles who shall be.”  This message is addressed to the Nephites in a time before the gentile.

What is particularly distressing is the comparison Nephi is making. He is saying that the Nephites, who possess the land of promise, needn’t think themselves “more righteous than the Gentiles shall be” because if these Nephite descendants do “not keep the commandments of God” then they “shall all likewise perish.” If the Nephites do not keep the commandments, they will, like the gentiles, perish.

This means that Nephi is confirming again his prophecy of the destruction of the gentiles.  They are doomed. And the Nephites are similarly doomed unless they are obedient.

Despite this warning we know what happened to the Nephites. They were destroyed. The gentiles will be destroyed also.

In the case of the Nephites and the gentiles, “ye need not suppose that the Gentiles are utterly destroyed.” That is, neither all the Nephites have been, nor all the gentiles will be “utterly destroyed.”

Well, this is happy news indeed. Some tiny fragment of the gentiles will actually survive the destruction of the coming days! So we ought to rejoice! All is well with us after all! And coming from Nephi we know that we have a promise from one holding sealing authority who will, as I have previously pointed out, seal this prophecy. (2 Nephi 33: 13-15.)

Interestingly Nephi warns his own descendants about their pride and haughtiness. He says that these Nephite descendants, heirs of the covenant, should not think of themselves as righteous. “I, Nephi, would not suffer that ye should suppose that ye are more righteous than the Gentiles shall be.” Nephi’s prophecy is clear to him, and clear to his descendants.  They both regarded the gentiles with pessimism. They (we) are doomed. So they saw us as something dreadful to be compared to.  When Nephi confirms they ought not think themselves better than us, he is giving a strong warning indeed. The odd thing is that we read these same records, this same prophecy, and we think we’re better than them! We have inverted the picture! We’re good, they were bad! But Nephi is using us as the dreadful comparison, the stark warning, the terrible warning that if the Nephites do not repent they will be like us and perish.

When you pick these words apart and see the message it makes you wonder how we could have come to our inverted view. Arrogance and pride really do blind us. Almost completely. What more could Nephi have said to get us to understand? (2 Nephi 32: 8.)

2 Nephi 29: 13

“And it shall come to pass that the Jews shall have the words of the Nephites, and the Nephites shall have the words of the Jews; and the Nephites and the Jews shall have the words of the lost tribes of Israel; and the lost tribes of Israel shall have the words of the Nephites and the Jews.”
Well, happily the Jews “shall” get the Nephite words. Some day. Currently for the most part they don’t want them. And, even if they did, the “words of the Nephites” will include the sealed portion, because they are certainly part of the “words” the Nephites recorded. So this will be future, even if there were Jews interested in taking the offer today.
The Nephites also “shall” have the words of the Jews. However, once again as we have seen, the words include a great volume of material spoken by Christ, recorded by the Jews, and not in anyone’s current possession. So this, too, must be in the future. For now we aren’t even sure of who these “Nephites” are.
The Nephites and the Jews “shall” get the words of the lost tribes of Israel. This is a category, not a number. Remember that.  So once again, future event. Don’t know when.  Don’t know how many records. Don’t even know how many groups will be included.

But all these records are inevitably to come forth. Just not yet.

Why?
Read Mormon’s explanation: “But behold the plates of Nephi do contain the more part of the things which he taught the people. And these things have I written, which are a lesser part of the things which he taught the people; and I have written them to the intent that they may be brought again unto this people, from the Gentiles, according to the words which Jesus hath spoken. And when they shall have received this, which is expedient that they should have first, to try their faith, and if it shall so be that they shall believe these things then shall the greater things be made manifest unto them.  And if it so be that they will not believe these things, then shall the greater things be withheld from them, unto their condemnation.  Behold, I was about to write them, all which were engraven upon the plates of Nephi, but the Lord forbade it, saying: I will try the faith of my people.  Therefore I, Mormon, do write the things which have been commanded me of the Lord. And now I, Mormon, make an end of my sayings, and proceed to write the things which have been commanded me.” (3 Nephi 26: 7-12.)

What if I do believe these things? What if I will accept the things which He offers? What if my faith has been tried and I am found to be deserving of more information? Can a person come out from under the condemnation referred to above, even if the rest of mankind fails to acquit themselves? Alma comes with the reply:  “Yes.” (Alma 12: 9-11.) So, as it turns out, ignorance is voluntary.

Well, shut my mouth! (That’s a pun, you see.)
[Can you do puns in a religious blog? Or will the long faced and dour be offended? Well, they don’t get it anyway. Hey! Why are you reading this if it offends you? Stop it!]
What do you suppose it would take for the Lord to respond to us removing the condemnation that we labor under? How should we go about trying to make that happen? I don’t see it happening, do you? I’m sort of persuaded by Nephi’s pessimism of the gentiles of our day.  Even this mild blog discussion I am attempting has provoked ire in many readers. How we fix our collective disinterest seems a monumental enterprise beyond human ability. I fear it would take some great calamity to unfold before we would change. Then again, I think the Lord has already told us that. (D&C 1: 17; 45: 50.)

2 Nephi 28: 1-2

2 Nephi 28: 1-2:
 

“And now, behold, my brethren, I have spoken unto you, according as the Spirit hath constrained me; wherefore, I know that they must surely come to pass.  And the things which shall be written out of the book shall be of great worth unto the children of men, and especially unto our seed, which is a remnant of the house of Israel.”
Nephi, as any prophetic writer, says what “the Spirit hath constrained” him to say.  This is the very definition of using the Lord’s name with permission and not using His name in vain. (Exo. 20: 7.)
Nephi held power from God in the words he used. Therefore he could “know that they must surely come to pass” because he sealed them as he wrote them. (D&C 1: 38.) For any person holding the sealing authority (which is an indispensable part of the Patriarchal Priesthood discussed earlier), the authority requires an alignment between the prophet, the Lord and the Lord’s will. (See, D&C 132: 45-49, in particular verse 48 which mentions “by my word and according to my law”–which required Joseph to align himself with the Lord before using that power.) Those who have this authority will not do anything contrary to the will of the Lord. (Helaman 10: 5.)  It is because of this trust between the Lord and His messenger that the power is given to the man. Nephi was such a man. His book contained a seal upon it bearing the power of God.
Nephi knew. Knowledge came from Christ. Nephi knew Christ. (2 Ne.11: 3.)

Notice how Nephi refers to the “remnant” who are “our seed.” Nephi refers to the remnant variously as:

-descendants of his father Lehi (1 Ne. 13: 34)

-descendants of his brethren (1 Ne. 13: 38-39)
-his family’s descendants or “our seed” (1 Ne. 15: 13-14)
-a mixture of Nephi’s descendants who are among his brother’s descendant’s (1 Ne. 13: 30 

Nephi’s primary line of descendants would be destroyed, but that destruction would not include all. There would remain a mixture of blood that would include partial descent from Nephi. (1 Ne. 13: 30-31) The various bloodlines remained identified as Nephites, Jacobites, Josephites, Zoramites, Lamanites, Lemuelites and Ishmaelites. (Mormon 1: 8.) Although it would be impossible, without revelation, for us to determine which of these lines a person might belong to today, the Lord nevertheless revealed in 1828 that these various divisions remain identified to Him. (D&C 3: 16-19.) No doubt, in time, He will restore to the remnant descendants this knowledge of their sacred paternity and eternal identity.

Their blood may be mixed, but the remnant remains. Nephi may have referred to them more often as descendants of his “brethren,” but they have within them some of his blood as well. In the day of redemption and restoration, the promises will all be fulfilled. The whole of the family of Lehi will be represented in the remnant.

Notice Nephi’s prophecy is that “words which shall be written out of the book” rather than the book itself. This is, of course, exactly what we have. The actual book has been withheld. Only words from the book have been given us. But those words are intended to be of great worth to mankind, and in particular to the remnant.

This process is sacred, the promises are from the Lord. These words are given to us by Him, through a servant possessing authority to seal them up. We cannot prevent them from happening. We can, however, align ourselves with them and in turn be saved as well.

3 Nephi 21: 7

“And when these things come to pass that thy seed shall begin to know these things—it shall be a sign unto them, that they may know that the work of the Father hath already commenced unto the fulfilling of the covenant which he hath made unto the people who are of the house of Israel.”
Now the completion of the sign:
When all that has been described has happened, and the remnant will “begin to know these things,” that beginning is the sign. Has it happened? Is it happening? Then who is the “remnant” that has or will “begin to know” about the Book of Mormon to fulfill the sign?
We’ve lost the history of Joseph Smith’s efforts to locate the “remnant” of the Nephites. The first mission to locate them was called by revelation in the first 5 months after the church was organized. (D&C 28: 8-9.) Oliver was called and later that same month Peter Whitmer was also called.  (D&C 30: 5-6.) This began an effort to locate the “remnant” that continued after the death of Joseph Smith. That will take some time to set out and cannot be dealt with in this post. We’ll get to it.
When the remnant is at last identified, and have been given the Book of Mormon, and start to know about their history and the Lord’s covenants with them, that will be the moment at which the “sign” given by Christ will have occurred.
It is when this happens that all of us will “know that the work of the Father hath already commenced.” Or, in other words, the Father’s hand is in motion to finish up what He promised to accomplish. What is it He intends to accomplish? What does it mean “fulfilling of the covenant?” What does the reference to “the people who are of the house of Israel” mean? How broadly will this final work of the Father spread? How many of those who are included in the covenant to Israel will become affected by the Father’s work fulfilling the covenant?
Assuming the work “commences” at that time, how long will it take for the work to be completed? Will it be a single generation? (JS-M 1: 34-37.) How long is a “generation?”
Why is the fulfillment to result in “the house of Israel” being given their covenant again?
How can we participate?
Why would the “sign” be given? If it was given to inform us, how can we watch to behold the sign when it happens?
Is there any indication that the sign is now unfolding?
If the organized church does not pay any attention to these things, and does not search for the remnant as Joseph did, will that change these promises? Will the covenant of the Father be forgotten by Him if the Saints themselves forget about it?  What effect does our neglect have on the Father’s covenants?

3 Nephi 21: 2-3

“And behold, this is the thing which I will give unto you for a sign—for verily I say unto you that when these things which I declare unto you, and which I shall declare unto you hereafter of myself, and by the power of the Holy Ghost which shall be given unto you of the Father, shall be made known unto the Gentiles that they may know concerning this people who are a remnant of the house of Jacob, and concerning this my people who shall be scattered by them;  Verily, verily, I say unto you, when these things shall be made known unto them of the Father, and shall come forth of the Father, from them unto you;”
The sign Christ is giving requires a specific knowledge of a sequence of events. These verses begin to detail how you will recognize the sign as the proper chronology unfolds. 

First, Christ’s words which were “declared unto you” (meaning the Nephites) will be “made known unto the gentiles.” So, the Nephites must receive both what Christ has declared and will declare to them before His ministry was completed. Then these Nephites must record or preserve the words Christ declared. These words, recorded by the Nephites must in turn, become “known unto the gentiles.” This initial part of Christ’s sign is directly tied to the Book of Mormon.  However, what does it mean that the words of Christ must be “made known unto the gentiles?” We have them, but do we know them in the sense that is being used here?

Second, the gentiles must come to a knowledge of “this people (Nephite audience) who are a remnant of the house of Jacob.” The gentiles must understand or “know” that the promises made to the “remnant” exist. Has that happened? If not, why not? Is it happening at the moment as you become aware of this information that has been in the Book of Mormon since its publication in 1830? (No wonder the Lord’s condemnation of the Latter-day Saints.)
Note the Lord calls the audience, and in turn their posterity, “this people who are a remnant of the house of Jacob… this my people.” It is important to know that the Lord describes them with this identity as “my people” throughout His sermon and prophecy. This careful limitation of the reference to the Lord’s “people” should not be applied broadly. It does not include gentiles. We should not change His meaning. He is speaking about a single identified group as “my people” and it is those before Him and their descendants.
Now, although it is a parenthetical thought, He adds a third event in the chronology. The third event is the scattering of the “Lord’s people” who are the “remnant” by the gentiles. It will happen before the second listed event, but it is the third tier of the sign Christ is giving.
[By the way, this scrambled chronology is one of the things that evidences it is authentic and not a product of Joseph Smith’s imagination. The time-line is always scrambled somewhat when the Lord or His true prophets speak. Information is not presented to their minds in a chronological manner, and therefore it is grouped by subject, not by time. (D&C 130: 7-8.) Isaiah, for example, was always grouping information according to subject, not chronology. Indeed, when looking back on a sweeping revelation, it is not possible to reconstruct a time line of events shown to a prophet in vision without some considerable effort. But this is merely an aside.]
The fourth portion of the sign is when the gentiles, who have the words, and appreciate or “know” them, bring them to the attention of the remnant. When those standing before Christ, through their descendants, come to receive these words of Christ from gentiles who know them to be true, then the fourth portion of the sign will have occurred.
Notice how Christ attributes the coming forth of the Book of Mormon to the gentiles as the work of “the Father.” Christ was and is directly involved, He is the husbandman and the true vine. But He does not take credit as the Son. He says this coming forth will be “of the Father.” All things are done by Christ according to the will of the Father, to whom He always gives the credit. There is a profound lesson in that for each of us. We are only accomplishing something good, enduring and valuable as we conform to the will of the Father and His Son.  Whenever we are on our own errand, it is foolishness and vanity.

The “sign” given to us will continue in the Lord’s statement which follows. So let’s turn to more…

3 Nephi 21: 1

Now we jump to late in His ministry where Christ is teaching the Nephites. We pick it up in 3 Nephi, Chapter 21:
 
 
“And verily I say unto you, I give unto you a sign, that ye may know the time when these things shall be about to take place—that I shall gather in, from their long dispersion, my people, O house of Israel, and shall establish again among them my Zion;”
 
Christ is telling the Nephites (and us) about timing. He will provide a “sign” to those who watch for such things. Contrary to what you’ve heard all your life about “signs,” they are and always have been part of the true Gospel. They invariably follow faith, but do not and never have produced faith. (D&C 63: 9-10.) There are examples of signs throughout God’s dealings with those who follow Him. (See, e.g., Helaman 14: 4; Ezek. 24: 24; Ex. 10: 2; Acts 2: 22, among many others.) We are supposed to see signs, that we may know God is dealing with us. (D&C 68: 10-11.)
 
Christ is giving a sign to us so we may understand when His Father’s promises are being fulfilled.
 
The time when His Father’s covenants are to be fulfilled will be the moment when Christ will “gather in, from their long dispersion, my people.” Note it is “I” meaning Christ, who will do the gathering. Christ is the great husbandman of this, the Lord’s vineyard. It is Christ who will personally do the gathering. How do you suppose Christ will “gather in” those whom He calls “His people?”

Notice how the gathered are referred to by Christ as “my people” and “house of Israel” and “my Zion.” When the gathering is complete, the various groups are no longer separately identified. On the other side of this gathering they will be “one” people and a restored “house of Israel.”

 
But note the sequence:
 
First, gathering in from a long dispersion.
 
Second, they convert into “my people” or the “house of Israel.”

Then they are “established” as “Zion.”

 
Why does the Lord refer to it as “my Zion?” Can you have Zion without the Lord’s presence? Can there be Zion without the Lord dwelling among them? (Moses 7: 16-18.) Notice in Enoch’s City that it was the Lord who came and dwelt there, then later the Lord is the one who names or calls the people “Zion.”
 
When the Lord calls it “my Zion” how literal is this? How directly will the Lord be involved?

If you want to have a place there, do your connections in a church, organization, fraternity, fellowship, quorum or brotherhood matter? If not, what association alone will allow you to participate? How important is the “testimony of Jesus?”
 
Read again the description of the group of Saints who are included with those who will comprise Zion. As you read, keep in mind all we have discussed up to this point as you recognize familiar words used below:
 
“51 They are they who received the testimony of Jesus, and believed on his name and were baptized after the manner of his burial, being buried in the water in his name, and this according to the commandment which he has given—

  52 That by keeping the commandments they might be washed and cleansed from all their sins, and receive the Holy Spirit by the laying on of the hands of him who is ordained and sealed unto this power;

  53 And who overcame by faith, and are sealed by the Holy Spirit of promise, which the Father sheds forth upon all those who are just and true.

  54 They are they who are the church of the Firstborn.

  55 They are they into whose hands the Father has given all things—

  56 They are they who are priests and kings, who have received of his fulness, and of his glory;

  57 And are priests of the Most High, after the order of Melchizedek, which was after the order of Enoch, which was after the order of the Only Begotten Son.

  58 Wherefore, as it is written, they are gods, even the sons of God—

  59 Wherefore, all things are theirs, whether life or death, or things present, or things to come, all are theirs and they are Christ’s, and Christ is God’s.

  60 And they shall overcome all things.

  61 Wherefore, let no man glory in man, but rather let him glory in God, who shall subdue all enemies under his feet.

  62 These shall dwell in the presence of God and his Christ forever and ever.” D&C 76: 51-62.)
 
These, then are Zion.These are those who become “one” and are called by the Lord after they are gathered in the “house of Israel” and “my Zion.”

1 Nephi 13: 42

1 Nephi 13: 42:

“And the time cometh that he shall manifest himself unto all nations, both unto the Jews and also unto the Gentiles; and after he has manifested himself unto the Jews and also unto the Gentiles, then he shall manifest himself unto the Gentiles and also unto the Jews, and the last shall be first, and the first shall be last.”



Christ showed Himself to the Jews during His mortal ministry.


He showed Himself to the Nephites after His resurrection.


He visited others, who have also kept records of His appearances to them. The full extent of the records that have been kept has not become apparent to us yet.  Nephi would report in the final summation of his lifelong ministry the following about the many records to come forth:


“Wherefore, because that ye have a Bible ye need not suppose that it contains all my words; neither need ye suppose that I have not caused more to be written. For I command all men, both in the east and in the west, and in the north, and in the south, and in the islands of the sea, that they shall write the words which I speak unto them; for out of the books which shall be written I will judge the world, every man according to their works, according to that which is written. For behold, I shall speak unto the Jews and they shall write it; and I shall also speak unto the Nephites and they shall write it; and I shall also speak unto the other tribes of the house of Israel, which I have led away, and they shall write it; and I shall also speak unto all nations of the earth and they shall write it. And it shall come to pass that the Jews shall have the words of the Nephites, and the Nephites shall have the words of the Jews; and the Nephites and the Jews shall have the words of the lost tribes of Israel; and the lost tribes of Israel shall have the words of the Nephites and the Jews. And it shall come to pass that my people, which are of the house of Israel, shall be gathered home unto the lands of their possessions; and my word also shall be gathered in  one. And I will show unto them that fight against my word and against my people, who are of the house of Israel, that I am God, and that I covenanted with Abraham that I would remember his seed forever.” (2 Nephi 29: 10-14.)


The “lost tribes of Israel” are plural. However many the number may be, each kept records and they are to come into our possession at some point in fulfillment of this prophetic promise.


All of this was foreseen by Zenos even before Isaiah. Zenos tells us the lost tribes of Israel will be spread all about, into the “nethermost” parts of the earth: “And these will I place in the nethermost part of my vineyard, whithersoever I will, it mattereth not unto thee; and I do it that I may preserve unto myself the natural branches of the tree; and also, that I may lay up fruit thereof against the season, unto myself; for it grieveth me that I should lose this tree and the fruit thereof. And it came to pass that the Lord of the vineyard went his way, and hid the natural branches of the tame olive-tree in the nethermost parts of the vineyard, some in one and some in another, according to his will and pleasure.”  (Jacob 5: 13-14.)


Where is “nethermost?” How many were there?


When Christ informed the Nephites of His post-resurrection ministry, He informed them He would be visiting the various Israelite people:  “But now I go unto the Father, and also to show myself unto the lost tribes of Israel, for they are not lost unto the Father, for he knoweth whither he hath taken them.”  (3 Nephi 17: 4.) He visited the Nephites. They were an organized body, led by prophets, expecting His birth and death. There were other organized believers who also looked for His coming. What their prophets told them, and how they understood His ministry will be in their records. What He taught them when He visited with them after His resurrection will also be in their records. It is likely to mirror the Nephite experience and record. However, it is undoubtedly true that we will again learn how involved a Redeemer He has been. Should we already realize that from what we’ve been given?  We ought to welcome His direct ministry among us. Somehow we find His intimate involvement hard to comprehend. We think, if someone should acknowledge they have seen Him, that such a person is somehow special, different, or unique. It ought to be commonplace.


In the unfolding ministry of the Lord, the Jews were the first, but will be the last, to receive again His ministry. The gentiles have been given the Gospel. The remnant will be receiving it from them – soon.

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.

Boyd K. Packer’s testimony, part 2

Because of a question contained in the comments section under an earlier post, I am adding this explanation:
 
Elder Mark E. Peterson explained his view regarding the Second Comforter (a visitation by Jesus Christ with a believer) in conversations of his which have been repeated to me.  He had been asked about the issue, and explained his view to those who asked.  He believed that the Second Comforter experience was not available to Gentiles.  He quoted 3 Nephi 15: 20-24 as the basis for his view, which includes this statement by Christ to the Nephites at the time of His appearance at the Temple in Bountiful: “they understood not that the Gentiles should be converted through their preaching.  And they understood not that I said they shall hear my voice; and they understood me not that the Gentiles should not at any time hear my voice– that I should not manifest myself unto them save it be by the Holy Ghost.” 
 I interpret the above quote differently than Elder Peterson.  It is my view that this statement made by Christ was explaining His immediate post-resurrection appearances.  Those were limited to the scattered sheep of Israel.  These scattered sheep were unknown to each other, and therefore “lost” from each other’s knowledge.  However, they remained (just as the Nephites) in organized and believing bodies of scattered Israelites.  It was to these organized bodies alone that the risen Savior’s ministry extended immediately following His resurrection.
 
In contrast, in the latter-days the prophecies are to the contrary.  In the latter days, Christ’s appearances as the Second Comforter have been without regard to any limitation of who may be visited.  Now, those who believe who are identified with the Gentiles, are grafted into the branches of Israel and become part of the covenant people.  (See e.g., 1 Ne. 10: 14.) 
 
With respect to the Gentiles in our day, it is promised directly to them by the Lord, through Nephi, that His appearances will include Gentiles, in very deed:  “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–”  (1 Ne. 14: 1.)  This is that day.