Tag: remnant

3 Nephi 21: 23-24

“And they shall assist my people, the remnant of Jacob, and also as many of the house of Israel as shall come, that they may build a city, which shall be called the New Jerusalem. And then shall they assist my people that they may be gathered in, who are scattered upon all the face of the land, in unto the New Jerusalem.”

Who are those referred to as “my people?” “My people” are “the remnant of Jacob.”

Who are those referred to as “they?” The “they” are gentiles who have repented, come to Christ, entered into a covenant with Him, received the fullness of His Gospel, become heirs, and received the promise of land, and a connection with the promises to the remnant.

So it will be these few, chosen, covenantal gentiles who will “ASSIST” the remnant.

-They won’t lead them,

-preside over them,

-control them,

-subjugate them,

-nor dominate them.

They will “assist” them. What does “assist” mean? Who is taking the lead if the gentiles are only to “assist” in the process?

What will the remnant do? What city is to be built? Why is it called the New Jerusalem?

Forget everything you think you know about where the New Jerusalem is to be built. Most of the myth and traditions about it are based on incomplete and inaccurate recreations of the events.

Joseph sent the first missionaries to the Lamanites to find the place. The entire block of Native Americans east of the Mississippi, from the Delaware to the Cherokee, had been relocated at the time of the 1834 revelations regarding the New Jerusalem. At that brief moment in time, all of them were located just over the boundary of western Missouri. The closest you could get to them was Independence, Missouri. Since it was the remnant who would build the New Jerusalem, the obligation was to find them, preach to them, and assist them in building. But the missionaries couldn’t do that. When they tried, they were sent out of the Indian Territory on the threat of being imprisoned. So Independence was as close as they could get.

The Native Americans have relocated and relocated again. Now they are nowhere near Independence. When Joseph fled Nauvoo in late June, days before his death, he was leaving for the Rocky Mountains where he intended to locate the remnant. He returned, was killed, and never made it out here.

Brigham Young tried to locate the remnant. In fact, the St. George Temple was built as the next fully functioning Temple at the chosen location precisely because it was intended to be near the remnant. In the very first endowment session, the Hopi Chief and his wife went through, received their endowment, and were sealed the next day. They were invited to try and connect with the remnant and this tribe was suspected as the one the Saints were to locate.

We’ve lost that fervor. We’ve assumed Independence is the site. We think we’re going to build it. We have no clue we are only to “assist” and not control.

All of this is worth some study. But you’re going to have to search back into history and ignore all the recent re-done and re-worked histories that ignore this early material. It’s too much to get into in this post, but maybe I’ll take it up at some point.

3 Nephi 21: 12-14

“And my people who are a remnant of Jacob shall be among the Gentiles, yea, in the midst of them as a lion among the beasts of the forest, as a young lion among the flocks of sheep, who, if he go through both treadeth down and teareth in pieces, and none can deliver. Their hand shall be lifted up upon their adversaries, and all their enemies shall be cut off. Yea, wo be unto the Gentiles except they repent; for it shall come to pass in that day, saith the Father, that I will cut off thy horses out of the midst of thee, and I will destroy thy chariots;”

Notice again the distinction between the gentiles and the remnant.

The “remnant” will behave in a way which will “tread down and tear in pieces” the gentiles. As they do this, “none can deliver” the gentiles.

Unlike the previous slaughter of the remnant by the gentiles, this time it is the gentiles who are slaughtered at the hands of the remnant. Those who are “enemies” to the remnant will all be “cut off.” What does “cut off” mean?

The woes of that coming time can all be avoided by the gentiles – predicated upon their willingness to “repent.” So we return again to the recurring question of what it means to “repent?” How can “repentance” be the only means by which the gentiles survive the slaughter? What is it about gentile repentance that spares them from the wrath that is to be otherwise poured out upon them?

What symbol comes to mind when you think of “horses?” What does cutting out the horses symbolize?

Does the symbol of the “horses” and the symbol of the “chariots” go together? That is, does cutting out the horses and destroying the chariots express a single thought? If it does, what do the horses and chariots symbolize? How vulnerable is the American military might to destruction? What effect would symbolically destroying the horses and chariots of the American population have?

If the United States is to be engulfed in domestic violence, will it continue to have foreign military influence? Economic influence? Social and cultural influence?

Assuming the gentile population is swept away, trodden under foot and torn in pieces, what culture and social influence will remain?

What symbol does the lion among the beasts of the forest suggest? The young lion among the sheep? What is the difference between the beasts of the forest and the sheep? If both beasts and sheep are gentiles, then are the beasts different than the sheep? What sort of person called a gentile “beast” will be swept away? What kind of person called a gentile “sheep” will be torn in pieces? Why would both gentile beasts and gentile sheep need to “repent?” Does repentance of a “beast” and repentance of “sheep” take the same form? Why would both need repentance when they are so remarkably different in symbol? Is it enough alone to be a gentile sheep?

What message is being sent by this warning?

3 Nephi 21: 7

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: 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 14:7

1 Nephi 14: 7:

“For the time cometh, saith the Lamb of God, that I will work a great and a marvelous work among the children of men; a work which shall be everlasting, either on the one hand or on the other—either to the convincing of them unto peace and life eternal, or unto the deliverance of them to the hardness of their hearts and the blindness of their minds unto their being brought down into captivity, and also into destruction, both temporally and spiritually, according to the captivity of the devil, of which I have spoken.”

There will be a time when the accounts will all be settled. Everything will become everlasting and people will either inherit eternal lives and move forward, or they will return to be destroyed both temporally and spiritually again. Joseph Smith commented in the King Follett Discourse about the process of gaining exaltation. He said, “you must begin with the first, and go on until you learn all the principles of exaltation. But it will be a great while after you have passed through the veil before you will have learned them. It is not all to be comprehended in this world; it will be a great work to learn our salvation and exaltation even beyond the grave.”

Death and hell are the devil’s domain. He’s the god of that world, and since we have death and suffering here, he calls himself the god of this world. Those who come here are subject to his buffeting, and his will. They are tormented, tempted, troubled, and then they die. While captive here, they endure the insults of the flesh, and the difficulties of trying to find their way back to God.

Those who find Him, however, are able to receive “peace and life eternal” through a higher way. The devil is bound for them, and they are able to be “added upon” by the experiences and difficulties here.

All of this is called a “great and marvelous work” to occur “among the children of men.” Note it isn’t the “remnant” or the “gentiles” but “the children of men.” Why so? Is everyone invited? Why, if everyone is invited, will it largely only affect the “remnant,” and the “gentiles,” and the “scattered Israel,” and “Jews?” What about the “heathen,” since they are also “the children of men?” Don’t they also have part in the first resurrection? (D&C 45: 54.) Will even some of them be included among the “children of men” who behold this “great and marvelous work?”

Why is it “everlasting” whether it is for “peace and eternal life” or “captivity and destruction?” Isn’t “Everlasting” another of God’s names just like “Eternal” and “Endless?” (D&C 19: 10-12.) If so, then what does the “everlasting peace and eternal life,” and “everlasting captivity and destruction” really involve? [You really need to read that paper I’ve been emailing out if you haven’t read it already.]

Why does God want us to respond to His message and get out of this Telestial Kingdom into another, higher kingdom? Why does He want us to become like Him? How is this experience able to make us more like Him?

If one is involved in the “continuation of the lives” (D&C 132: 22) is that distant and second-hand? Or does God (or the Gods) get involved directly with His/Their children? (Abraham 3: 24-25.)

What causes “hardness of their hearts?” What causes “blindness of their eyes?” Why are those whose hearts are hard unable to receive Christ? Why are those who are blind unwilling to see Him?

This cycle of inviting people to come to the Lamb of God has been going on for some time now. When mankind generally rejected Him after the time of Noah, there was a chosen people who were given a sacred tradition. Ultimately they got proud, failed to recognize Him when He came, rejected His message, and killed Him. Gentiles converted and became the inheritors of His teachings. Then the gentiles began to persecute the previously chosen people for generations. In this verse the gentiles are remembered, sacred materials are entrusted to them with an obligation to spread that sacred material back to the earlier chosen people. However, for the gentiles to be able to accomplish this they need to hold onto the sacred materials and teachings. You simply can’t spread abroad what you’ve failed to retain.

If the gentiles let the sacred materials and teachings fall into disuse, forfeit their priesthood by draining it of any power, and have nothing to offer the previously chosen people, then the gentiles will be cast off, trodden under foot and destroyed, as we have earlier seen.

This verse reminds us what is at stake: Eternity. Or at least God’s judgment. It’ll be embarrassing to return to Him unimproved and un-added upon. Particularly when His hand was stretched out to us all the day long. Gentiles who do as they are asked are given all the blessings of the chosen people. Those who do not are rejected and destroyed.

As a friend and I discussed last week, Hindu’s advise us to get off the wheel and return to God. They may be onto something with that thought. One eternal round, indeed…..

1 Nephi 13: 38

1 Nephi 13: 38:

“And it came to pass that I beheld the remnant of the seed of my brethren, and also the book of the Lamb of God, which had proceeded forth from the mouth of the Jew, that it came forth from the Gentiles unto the remnant of the seed of my brethren.”

Roles and definitions continue to be established here. Nephi’s seed has been “destroyed” and only a “mixture” of his blood remains at the time of these events. Nephi has taken to calling them “the seed of my brethren” rather than a “mixture” of his (Nephi’s) seed.

The “book of the Lamb of God” is later identified as the record we know as the New Testament. Altered, limited, with plain and precious materials removed, nevertheless called the “book of the Lamb of God.” Acceptance of this New Testament book, notwithstanding its limitations and omissions, is akin to Christ referring to the Temple of Herod as His “Father’s house” despite the fact that it had been profaned.

Although Christ called Herod’s Temple His Father’s house, He did not commune with His Father there. Christ visited with angelic ministers on the Mount of Transfiguration (Matt. 17: 1-3), in the Garden of Gethsemane (Luke 22: 43), in the wilderness (Matt. 4: 11), and alone while apart from others. But there is no record of Him entertaining angels while in Herod’s Temple. Though the Temple had been profaned and was unworthy to receive such visitors, Christ still honored the site and referred to it in sacred terms. This is a great key to understanding Christ’s language here.

The “book of the Lamb of God” is revered and held in extraordinary esteem, as is evidenced by the terminology used in this revelation to Nephi. Nevertheless the book is corrupted, changed, with many plain and precious things removed.

Can the book that has come to the “seed of Nephi’s brethren” be said to be less than a fullness? Can the book be called “the book of the Lamb of God?” If it can be called “the book of the Lamb of God” can it also be said to contain a fullness?

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[Here’s a modern detour in question-asking: Do you focus on the book’s value and worth by calling it the “book of the Lamb of God” or do you focus on the book’s failings by saying many plain and precious things have been removed? If you do the one are you “positive” and “hopeful” and “Christ-like?” And if you focus on the other are you “negative” and “judgmental” and “un-Christ-like?” Is Nephi being fair and accurate by including the book’s limitations? Or is he just another crank, tearing down the good works and valuable intent of others? Should he repent of his negativity? Ought we be offended?

These kinds of questions are more a reflection of our own insecurities and foolishness than they are helpful to understanding Christ’s “strange act” unfolding before our disbelieving eyes. (D&C 101: 93-95.)]

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This “book of the Lamb of God” will originate from the Jews, be brought by gentiles, and provided to the “remnant” who are identified with the “seed of Nephi’s brethren.” Since we can recall the history of these events, and know it is talking of the New Testament, we can see the various identities. New Testament converts from Judaism to Christianity, including the Apostles, Seventy, and Paul, are called “Jews.” The descendants of the Puritans, English Colonies, American States and United States who dispossessed the native peoples are all referred to as “gentiles” in the prophecy. (I’m ignoring Central and South American for the moment.) The natives will include among them some faction which is the “seed of my brethren” that is the “remnant” about whom these promises are being made.

The question remains as to the identity of the “remnant” about whom these prophecies are speaking.

I know side-issues are arising throughout this discussion. But I’ve been focusing only on the “remnant” for weeks now. I won’t depart from that single subject, despite the temptations that arise from questions flooding in on tangents. Bear with me. We’ll eventually get to other issues.

I’ve debated whether it is even possible to cover this subject on a blog. This is an experiment. I’m trying to cover a topic that should rightly be put into a book. Whether it will work or not is still an open question. I think it is helpful even if the ultimate objective can’t be met. We’ll press forward and see how it turns out.

1 Nephi 13: 33 – 34

1 Nephi 13: 33-34:

“Wherefore saith the Lamb of God: I will be merciful unto the Gentiles, unto the visiting of the remnant of the house of Israel in great judgment. And it came to pass that the angel of the Lord spake unto me, saying: Behold, saith the Lamb of God, after I have visited the remnant of the house of Israel—and this remnant of whom I speak is the seed of thy father—wherefore, after I have visited them in judgment, and smitten them by the hand of the Gentiles, and after the Gentiles do stumble exceedingly, because of the most plain and precious parts of the gospel of the Lamb which have been kept back by that abominable church, which is the mother of harlots, saith the Lamb—I will be merciful unto the Gentiles in that day, insomuch that I will bring forth unto them, in mine own power, much of my gospel, which shall be plain and precious, saith the Lamb.”

Here is meat indeed! What amazing truths unfold in this announcement!

Notice the definition of the “remnant” to whom the prophecies apply has now been given. The distinction between the “gentiles” and the “remnant” are apparent here. Notice that although the gentiles will receive “much of my gospel” they will still remain identified as “Gentiles.” We may refer to the restored church as “latter-day Israel” or similar terms, but the Book of Mormon vocabulary applies the term “Gentiles” to us. This is akin to the “Samaritans” many of whose blood was as Jewish as those who were exiled to Babylon and returned. Even Christ didn’t acknowledge they were Jewish.

Why is it that the gentiles receive “much of my gospel” rather than the “fullness of my Gospel?” As you consider that, remember Joseph used to lament about the Saints’ unwillingness to be taught new truths. Here are two of his comments:

“There has been a great difficulty in getting anything into the heads of this generation. It has been like splitting hemlock knots with a corn-dodger for a wedge, and a pumpkin for a beetle. Even the Saints are slow to understand.” (DHC vol 6, p.184).

“Paul ascended into the third heavens and he could understand the three principle rounds of Jacob’s ladder – the telestial, the terrestrial, and the celestial glories or kingdoms, when Paul saw and heard things which were not lawful to utter. I could explain a hundredfold more than I ever have of the glories of the kingdoms manifested to me in the vision were I permitted and were the people ready to receive them.” (DHC vol 5, p. 402.)

Joseph administered a form of endowment ceremony in Nauvoo, but told Brigham Young that he would have to finish it. Joseph initiated a few in the manner he received, but was not content with the form of the endowment. Brigham Young reported that Joseph told him, “Brother Brigham, this is not arranged right. But we have done the best we could under the circumstances in which we are placed, and I wish you to take this matter in hand and organize and systematize all these ceremonies.” (See Journal of L. John Nuttal, Vol. 1, pp. 18-19, quoted in Truman G. Madsen, Joseph Smith the Prophet, Salt Lake City: Bookcraft, 1999, p. 97.)

Joseph also initiated a practice of sealing others to him, as the Patriarchal head of a dispensation. The nature of Patriarchal authority Joseph administered is different from what we currently understand or teach. Today we “seal” families together in genealogical lines based upon birth or legal adoption. Our families are tied together in what we understand was the intended purpose of Elijah’s prophecy about “turning hearts of the fathers to the children, and the children to the fathers” so that the earth would not be smitten with a curse at the Lord’s return. But Joseph’s practice was somewhat different.

Joseph, who received the revelations on this matter, attempted to set out the manner in which the “family” will be constituted in eternity. He used Christ’s comment in Matthew 19: 29 to support the idea that those who are worthy will be placed in a family organization that would be completely restructured in the resurrection. Orson Hyde later constructed a diagram of this teaching and published it in the Millennial Star Vol. 9 [15 January 1847] at pages 23-24. If you search for that on-line you can find it. You need both the diagram and the explanation to understand the teaching. It is also in The Words of Joseph Smith at page 297. Please find and read it. You need to understand that teaching, which came to Orson Hyde from Joseph Smith.

As a result of this teaching, beginning with Joseph Smith and continuing until Wilford Woodruff discontinued it, sealing for eternity was not done in family lines. It was done instead to bind those who had received the Gospel to Joseph Smith, as the Patriarchal head of this dispensation. Joseph’s teaching was followed by Brigham Young, who sealed himself to Joseph as his (Joseph’s) son. John D. Lee, who was executed for the Mountain Meadows Massacre, was another sealed to Brigham Young as his son. Heber Grant’s mother was sealed to Joseph Smith, although his father was Jedediah Grant. As a result he (President Grant) considered himself Joseph’s son. That’s a side issue.

Returning to the gentile inheritance of “much of my gospel” referred to above, does it suggest that the gentiles are not/never were given generally or as a group possession of “the fullness?” Is “much of my gospel” something worth considering? Can you be certain Joseph delivered all he could or would, were the Saints willing to receive it? If it was “much” rather than “the fullness” then how does that change things?

Assuming “much of my gospel” includes (as it tells us) those things which “shall be plain and precious” then do the gentiles have enough to allow them to receive an audience with Christ as the promised Second Comforter from John’s Gospel? (John 14: 18, 23.) If so, then will not Christ, along with the Holy Ghost, teach you all things needed, even if the gentiles are not in possession of the “fullness” of it all? (John 14: 26.)

This is important to understand. Nephi makes it clear how the gentiles can become adopted into the promised line and inherit a place among the chosen people who will be preserved, inherit this land, and be numbered among the house of Israel. While that jumps us ahead a bit, it is directly connected here. The first two verses of the next chapter state the following:

“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.”

If the gentiles will hearken to the Lamb, He will manifest Himself to them. What does that mean?

What does it mean to manifest Himself to us “in word?” What does it mean to manifest Himself to us “in power?” What does it mean to manifest Himself to us “in very deed?”

How would Christ manifesting Himself to you in word, in power, and in deed “take away your stumbling block?”

These are the means promised by the Book of Mormon to deliver gentiles so that they may become “a blessed people upon the promised land forever” so as to never be brought down into captivity. But to know this would require you to come into possession of the fullness. Gentile possession of the fullness does not come from group-think, or group possession of some institutional magic. It comes by the same means as salvation has come to mankind from the beginning. The Catholics don’t have it and can’t give it to you. No institutional church has the means to deliver the gentiles. It will come, if it comes at all, from Christ and on the same conditions as saved Joseph Smith, Paul, Alma, Moroni, Peter, Moses, Enoch, Abraham and others.

Now there is a great deal to understand about how to move from having “much of the Gospel” to having a fullness of it. But it was always planned for that final step to be taken by you with the Lord. After all, He is the gatekeeper who employs no servant between you and Him. (2 Ne. 9: 41.) This is why true servants will always point you to Him. False ones will claim they can save you, they have power to bring you to Him, they have been entrusted to open the door for you. The “gatekeeper” however does not need a doorman. Nor can He be fooled by men making pretensions to have authority while lacking any of His power. You must confront Him; or, to use His description, you must be comforted by Him.

If Joseph taught the organization of the Celestial Kingdom would involve reconstructed “family units” based upon the capacity of the individuals’ involved, did he understand doctrine differently than we now do? Why were the original sealings performed to bind people to Joseph as the Patriarch? Why was that continued through Wilford Woodruff? Why was it discontinued? Although it was replaced with a method that provides us with sentimental associations, is there something about our understanding that is less complete, less accurate and less of how Christ intends to organize the eternal family?

It is clear from these verses in 1 Nephi Chapter 13 that the Lord intends to make redemption available to the gentiles, if they will receive it. But the primary means was never intended to be an institution. It was intended to be the Book of Mormon. The Book of Mormon speaks right over the heads of those who are trying to distract you from returning to Christ. You must either seek and find Him while here, or remain in this Telestial state worlds without end. His invitation is extended. He will open the gate.

Where will we find true doctrine taught? From what source does it come? Will He not, as He has promised, send true messengers to warn before He cuts off and divides asunder? If you do not understand this it is because you will not ask Him.

So, let us press on. I find this is more interesting a Gospel than I had at first imagined. Truly, such things do not enter into the heart of man. They must be revealed, or they stand unknown. Fortunately for us, the Lord has provided the Book of Mormon and sent Joseph Smith to establish a foundation from which we gentiles may derive hope.

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 Neph 16: 11

3 Neph 16: 11:

“And then will I remember my covenant which I have made unto my people, O house of Israel, and I will bring my gospel unto them.”

When the Gentiles have rejected the fullness of the Gospel, the Lord’s memory will be stirred. He will “remember His covenant” again.

Notice the covenant He will remember is for “His people,” whose interests and inheritance will now be vindicated. His words will be fulfilled. The Father’s promises will all be realized. But “His people” are not the Gentiles. His people are the remnant to whom the Gospel will come as a matter of covenant and inheritance to reclaim a fallen people. This is the re-grafting of the natural branches referred to in Jacob 5: 67-75. It is important to note that the Lord of the vineyard was directly involved with the few servants assigned to accomplish this final work of gathering together. (Jacob 5: 72.)

This is to be done after the Gentiles (who are the European Latter-day Saints who descend from the bloodlines that overran and dispossessed the native people in North America), have rejected the fullness of the Gospel. Therefore, you should not expect that the institutional church, controlled as it is by those very same bloodlines, will be the means through which this final effort will be accomplished.

When the time comes, the Lord will “bring [His] gospel to them.” How will He do this? What “laborers” should we expect to be sent? How, if the Gentiles have rejected the fullness of His Gospel, will the Gentiles be involved?

Can Gentiles who are lifted up in the pride of their hearts above all nations of the earth assist? If not, then what Gentiles can assist?

Isn’t Ephriam to be involved? After all, they have the birthright. Are they not involved?

If they are, who will it be from among Ephriam?

How can the remnant to whom these blessings are promised, have still among them a few descendants of Ephriam? Why will Mannassah, through the remnant, build the New Jerusalem, yet it will be Ephriam through whom the blessings are conferred upon the returning Lost Tribes? (D&C 133: 26-34.)

How can the New Jerusalem be the property of the remnant, but there be a group of Ephiamites who bestow crowns? What must these Ephriamites possess to be able to accomplish this task? How can they possess it and not be lifted up in pride above all other people of the whole earth? How can such power be put upon some group and they remain willing to ever bend the knee and confess before Him whose right it is to rule?

How can the Gentiles both reject the fullness of the Gospel, yet there be some who are of Ephriam who are able to bestow crowns?

What an interesting picture begins to emerge. Gentile rejection, but a tiny group of Ephriamite servants whose lives are lived so as to bestow blessings upon others.

The main body in the New Jerusalem coming from the remnant, who are to build the City of the New Jerusalem, yet within that City a functioning group of Ephriamites who will crown others with glory. All this preparatory to the Lord’s return to a City set upon a hill which cannot be hid. To a location in the tops of the everlasting mountains, where all will gather from every nation.

Well, let’s keep going to see how much we can figure out from the scriptures to correct our foolish traditions about these future roles and perhaps gain an even better idea of locations.

THE Remnant

The subject of THE “remnant” is too great to undertake in a post here. I’ve attended meetings lasting two days in which the subject was the sole matter being discussed. I’ve had discussions, read a manuscript, exchanged emails and spent years on this subject with people who know more about the details than do I. Therefore my conclusion is that it exceeds the parameters of this venue.

Identification of the “remnant” was critical to Joseph Smith. Although we’ve discarded the issue, it was of central concern to the early Brethren. So much so that the “remnant” was what drove the movement westward near the “borders of the Lamanites” The first missionaries were sent to the “Lamanites” as part of the Restoration’s concern with the promised “remnant” of the Book of Mormon people. (See D&C 32: 2.) The Saints were required to move west to be near these people as part of locating Zion. (D&C 54: 8.)

The Book of Mormon is filled with promises addressed to the “remnant” of those people. Modern revelation promises they will blossom as a rose. (D&C 49: 24.)

The first Temple built in the west after the exodus was in St. George to be near the suspected “remnant” to be reclaimed. The first company in that Temple’s first session included a Chief from the Hopi tribe. Brother Nibley was partial to the Hopi as the “remnant” or at least a part of the “remnant” and he wrote a good deal about them.

This is an important subject. Worthy of study. But it is too great a subject for treatment in a limited venue like this. To do it justice would require this forum to become devoted to that subject for many days. By the time it was finished, I doubt anyone would still be reading. So I’ll just reaffirm the subject is important, and there are many passages in the Book of Mormon dealing with the “remnant” of the Book of Mormon people. Promises extended to them have not yet been fulfilled. But all those promises will be fulfilled. As they are, the role of those people will change from what we see it today into something much more central to the Church.