Tag: repentance

“Some of Christ”

I was asked in an email what the words “some of Christ” means in Section 76, verse 100. The verse reads:  “These are they who say they are some of one and some of another—some of Christ and some of John, and some of Moses, and some of Elias, and some of Esaias, and some of Isaiah, and some of Enoch[.]” This verse occurs in a larger explanation of those who are damned because of their false religious beliefs (or more correctly, their unbelief). The larger explanation begins in verse 97 and goes through verse 107.

The context of these verses about false religion makes it clear those who practice it accept messengers who have been actually sent by the Lord with a warning from Him. The names of John, Moses, Elias, Isaiah and Enoch, for example, are names of those who were known to the Lord and entrusted by Him with a message of repentance from Him. However, despite the truthfulness of the messenger and the authentic origin of their message, the recipients have gone astray. They imagine their claim to follow the man is a substitute for receiving the message of repentance. They take pride in their status as followers of true messengers while neglecting the message to repent.

In the case of Christ, it is no different. They claim to be “of Christ” by associating His name with their brand of unbelief. They use His name in vain, however, because their practices and hearts are not inclined to follow His teachings, to endure His cross, to suffer the rejection which comes from this world and the worldly, and to give up honor, friends and family to follow Him. (See, e.g., Luke 12: 51-53; Mark 10: 29-30.)

The crux of their defect is set out in verse 101: “But received not the gospel, neither the testimony of Jesus, neither the prophets, neither the everlasting covenant.” These are four things:

1. The Gospel. You need to know that that term really means. If you do not, then you have not received it. You have claimed, like these others, to be “of Christ” without ever comprehending what His Gospel includes and does not include.

2. The “testimony of Jesus.” Do you know what that term means? Do you imagine it is something you state or something you declare? Have you considered Jesus may have His own testimony which He will give to you? Have you imagined you can receive His testimony without ever entering His presence? What would Jesus’ testimony necessarily include?

3. The failure to receive “the prophets.” This is something different than merely following the prophet, because we saw in the earlier verses the hosts who claim to follow the prophets John, Moses, Isaiah, Enoch, etc. were damned. To receive is different than to follow. But implicit in the phrase, also, is the ability to actually discern when a prophet is sent.

4. The failure to receive “the everlasting covenant.” This, also, may not be what you imagine. Joseph Smith spoke often about the everlasting covenant. It is worth a good deal of study if you have interest in knowing about those things.

To claim to be “of Christ” without having received His Gospel, heard from Him His own testimony, recognized and received the message to repent from a prophet, not just to say but to do, and to thereby receive the everlasting covenant from heaven, these are the meaningless claims which will damn. Those who fail to do so but still claim to be “of Christ” will be like the liars and thieves who are left suffering until the final resurrection. They will suffer the wrath of God. Their pride will be burned away by the things they suffer. Then will they lament, “O that we had repented in the day that the word of the Lord came unto us.” (See Helaman 13: 36.) Such people are religious, in fact very much so. They are eager to claim the status of a follower of the prophets. They boast they follow them. They think themselves better than others precisely because they claim to worship true prophets who will save them.

But without the Gospel, they are damned. Without the testimony from Jesus they are damned. Without receiving the prophetic message to repent, awake and arise, they are damned. And without these first three they are unable to receive the everlasting covenant. Therefore, they depart this world proudly, filled with unbelief and foolish pride from their false religion, and enter into their suffering.

False Spirits

Whenever there is an increase in spiritual manifestations, there is always an increase in both true and false spiritual phenomena. You do not get one without the other.

In Kirtland, new converts who were overzealous to participate in the new heavenly manifestations coming as a result of Joseph Smith’s claims, opened themselves up to receiving influences they could not understand, and did not test for truthfulness. They were so delighted to have any kind of experience, they trusted anything “spiritual” was from God. As a result, there were many undignified things, degrading conduct, foolish behavior and evil influences which crept in among the saints. Joseph received a revelation in May 1831 concerning this troubling development. In it the Lord cautioned there were “many false spirits deceiving the world.” (D&C 50: 2.) That Satan wanted to overthrow what the Lord was doing. (D&C 50: 3.) The presence of hypocrites and of people harboring secret sins and abominations caused false claims to be accepted. (D&C 50: 4, 6-7.) It is required for all people to proceed in truth and in righteousness (D&C 50: 9) if they are going to avoid deception. Meaning that unrepentant and unforgiven men will not be able to distinguish between a true and a false spirit.

All spiritual gifts, including distinguishing between true and false spirits, requires the Holy Ghost, given through obedience to the truth, which allows a person to distinguish between truth and error. (D&C 50: 17-23.) The truth is like light, and when you follow the light of truth it grows inside you until you have a “perfect day” in which there is no more darkness,but everything is illuminated by the light of the spirit within you. (D&C 50: 24.)

The revelation clarifies that a preacher of truth will become only a servant. He will not claim greatness, but will seek only to give truth; as a result of which false spirits will be subject to him. (D&C 50: 26-27.) But this only comes as a result of repenting of all sin, because the light of a perfect day cannot arise when men harbor evil desires and inappropriate ambitions within their hearts. (D&C 50: 28-29.) Truth will not leave you confused, but will enlighten your understanding. (D&C 50: 31.)

From this you can see how necessary it is for each of us to continually repent, conduct our lives in conformity with such truth as you presently understand, and avoid deliberate wrongdoing in order to be able to distinguish between a true and a false spirit. You must attract light. It is attracted by obedience to such light as you already have. When you proceed forward using the light you already possess to attract more light it will grow in one, consistent and truthful manner from a lesser to a greater light. All of it conforming to the teachings of Jesus Christ.

Ambition in spiritual gifts leads to acceptance of evil influences. As part of the same problem in Kirtland, in September of the previous year, Hiram Page wanted to be like Joseph, and was able to attract a deceiving spirit to communicate with him through a seer stone. But the commandments he received were designed to lead him into error. (D&C 28: 11.)

Truth will always testify of Christ and lead to repentance. It will lead you to do good, not evil. To serve God and not follow men. To repent and forsake darkness which appeals to the carnal mind. (See Moroni 7: 12-19.)

Just because you have a “spiritual experience” you cannot trust it will invariably be from God. True spirits will:
-Testify of Christ.
-Lead to repentance.
-Be consistent with existing scripture.
-Lead you to be submissive to authority in the church.
-Edify and enlighten your mind.
-Be understandable and not cause confusion.
-Cause light to grow within you.
-Turn you toward Christ, not men.
-Never cause pride.
-Make you a better servant.
-Increase your love of your fellow man.
-Clothe you with charity for the failings of others.
-Conform to the true whisperings of the Holy Ghost you previously have received.
-Leave you humble and grateful for God’s condescension.
-Make you want to bring others to the light.
-Be grounded in love toward God and all mankind.
-Lead you to rejoice.

False spirits will:
-Deny Christ.
-Cause pride.
-Make you believe you are better because of the experience.
-Contradict the scriptures.
-Appeal to carnality and self-indulgence.
-Lead to rebellion against the church’s right to administer ordinances.
-Cause confusion.
-Lead to ambition to control others.
-Make you intolerant of others’ failings.
-Seek self fulfillment rather than service.
-Appeal to your vanity and assure you that you are a great person.
-Bring darkness.
-Repulse the Holy Ghost.
-Prevent you from repenting and forsaking sins.
-Interfere with serving others.
-Focus on yourself rather than the needs of others.

Do not think all spiritual experiences can be trusted. There is no difference between the activities of deceiving spirits today and those in Kirtland, as well as those in the New Testament times. If you follow the Lord you must still test the spirits and only follow those which point to Christ. (1 John 4: 1.) Even Joseph Smith had to ask God about some of the phenomena going on in Kirtland before he knew which were of God and which were deceiving.

The Whole Not the Parts

There are a few important ideas that define my understanding of the Gospel of Jesus Christ as restored by the Lord through the Prophet Joseph Smith. These are the ideas that make the Gospel whole, and not just a group of disconnected thoughts. Until these were part of the core of my understanding, I was left with disconnected dots and no overall harmony from which to orient myself.

First and foremost is that we are not to follow any man or men. No man is worthy of discipleship. Not me, not another. There is only one who is worth following. He is the way, the truth and the life (John 14: 16). Beside Him there is no other person who can save you (Mosiah 3: 17).

This first principle is what has motivated all I have written. It is a mistake to think there is a departure in Passing the Heavenly Gift from the topic begun in The Second Comforter: Conversing With the Lord Through the Veil. They are both necessary. They do not reflect a change in my testimony or commitment to the truth, only an elaboration on the essential core principle that we are not going to be saved by following men. Rather, you will become “darkened in your mind” if you do so. (TPJS p. 237.)

Second and equally important, it is not the depth of your study that matters, but the quality of your connection with heaven that matters. Expounding doctrine is not only insufficient, it is oftentimes a distraction from what matters. We go from unbelief to belief when we learn truth. Not every source, including institutional sources, can be trusted to tell you the truth. Only the light of Christ, followed by the Holy Ghost is a reliable guide to distinguish between unbelief and belief. We go from belief to faith as we take action consistent with belief in truth. Faith is a principle of power. It will lead you to receive angels who still minister to those of a sound mind, not given to flights of fantasy or unstable behavior (Moroni 7: 30). We are brought from faith to knowledge as angels prepare us through their ministry. (Moroni 7: 31; Moroni 7: 25; Alma 32: 23.) Knowledge comes from contact with Jesus Christ. (Ether 3: 19.) This is the knowledge that saves, and nothing else. (John 17: 3.) The idea that knowledge of Christ through His personal appearance to you is now unavailable is an old sectarian notion and is false. (John 14: 23; D&C 130: 3.)

Third, there is no written record, including the scriptures, which are able to tell you all you must know. You can only know the truth by having it revealed to you from heaven itself. (D&C 76: 114-118.) This is the reason Joseph said if you could gaze into heaven for five minutes you would know more than you would by reading everything that has ever been written on the subject. (TPJS p. 324.) Either you do as James says, and ask of God, or you will forever remain ignorant of the only knowledge which can save a man. (JS-H 1: 13, referring to James 1: 5.)

Fourth, the truth is intended to save us. We should welcome corrections. Too often, however, we are offended and think the truth is a hard thing to endure. (1 Ne. 16: 1-3.) That is a product of pride and arrogance. It is impossible to learn what must be learned unless we are willing to be corrected. (Mosiah 3: 19.) Therefore, only the qualified will arrive at the gates, because the rest are unwilling to take the trip required of them.

Fifth, this is a personal journey which each must take for themselves. It cannot be shared. You must approach the Throne yourself. Joseph was alone when he met the Father and Son. Moses was alone when he ascended the Mount to meet the Lord. Enoch was alone when he was caught up to heaven. Elijah was alone on the mountain when the whirlwind, lightning and earthquake preceded the Lord’s own voice. Daniel alone saw the vision of the Lord. Paul alone saw the light. Nephi alone saw his father’s vision. Enos was alone in the wilderness in his encounter with God. Abraham was alone when the Lord spoke to him. Jacob slept alone when the ladder to heaven descended for him. You will also be alone should the Lord come to visit you. This cannot be borrowed from another.

These are the core. This core is what faith, repentance, baptism and the Gift of the Holy Ghost are meant to bring about. The religion of heaven always involves heaven. It does not involve men and administration and popularity. It is solitary, between you and God. The proud, however, are content to proclaim their righteousness and sit in judgment of others. They live without God in the world (Mormon 5: 16), and their end will be destruction. They think their own imagination is revelation, and they foolishly value only their conceit. (Proverbs 26: 11-12.)

I will never flatter you. But I will never lie to you, either. My faith in the Gospel is stronger now than the day I was baptized into The Church of Jesus Christ of Latter-day Saints. My fidelity to the church is greater now than it has ever been. It offered me baptism and I gladly accepted. If offered me scriptures, and I gladly accepted. It offered me ordination, laying on hands, washings, anointings, covenants and sacraments, and I gladly accepted them all. It gives me fellowship, and I value it. But my faith is in Christ alone.

Prodigal Son

Luke preserved this now familiar parable of the Lord’s:

 
And he said, A certain man had two sons:
And the younger of them said to his father, Father, give me the portion of goods that falleth to me. And he divided unto them his living.
And not many days after the younger son gathered all together, and took his journey into a far country, and there wasted his substance with riotous living.
And when he had spent all, there arose a mighty famine in that land; and he began to be in want.
And he went and joined himself to a citizen of that country; and he sent him into his fields to feed swine.
And he would fain have filled his belly with the husks that the swine did eat: and no man gave unto him.
And when he came to himself, he said, How many hired servants of my father’s have bread enough and to spare, and I perish with hunger!
I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee,
And am no more worthy to be called thy son: make me as one of thy hired servants.
And he arose, and came to his father. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him.
And the son said unto him, Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son.
But the father said to his servants, Bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet:
And bring hither the fatted calf, and kill it; and let us eat, and be merry:
For this my son was dead, and is alive again; he was lost, and is found. And they began to be merry.
Now his elder son was in the field: and as he came and drew nigh to the house, he heard musick and dancing.
And he called one of the servants, and asked what these things meant.
And he said unto him, Thy brother is come; and thy father hath killed the fatted calf, because he hath received him safe and sound.
And he was angry, and would not go in: therefore came his father out, and intreated him.
And he answering said to his father, Lo, these many years do I serve thee, neither transgressed I at any time thy commandment: and yet thou never gavest me a kid, that I might make merry with my friends:
But as soon as this thy son was come, which hath devoured thy living with harlots, thou hast killed for him the fatted calf.
And he said unto him, Son, thou art ever with me, and all that I have is thine.
It was meet that we should make merry, and be glad: for this thy brother was dead, and is alive again; and was lost, and is found. (Luke 15: 11-32.)

When all is said and done in the story, the wayward son is given a “ring on his hand,” the “best robe,” “shoes on his feet,” and invited into “the feast.”
What does the “ring” on his hand signify?
What does “the best robe” signify?
What do “shoes” symbolize?
What is “the feast” offered by his father?
 
The faithful son refuses to enter into the feast, stands in judgment of the wayward, but repentant son, and does not join the feast.
What does the refusal to come into the “feast” signify?
What does his “anger” symbolize?
What does his protest of “neither transgressed I at any time thy commandment” signify?
 
At the end of the parable, who is “alive?” Is it the repentant son who feasts with his father, or the resentful but ostensibly faithful son, who refuses to join the feast? Which of the two is now “dead?”
 
What does this parable really tell us about those who think themselves better than repentant sinners?

Solstice

Tuesday marks the darkest day of the year, with the longest night.  During that night the moon will be eclipsed, most prominately in the North American continent.

Traditionally that night marks the moment when darkness has its greatest reign, to be then conqured by the returning light.  The following day beginning the return of light and the defeat of darkness.

This moment in nature marks a profound moment for those who believe nature has something to say.  It is an invitation to us to allow the light to begin to grow within us; to begin our own journey back into the light and to leave behind the darkness.

I think I’ll accept the invitation again this year, and mark the moment by renewed effort.  The particular alignment required for us to pass through the eye of a needle and enter the Lord’s presence is indeed possible.  For anyone.  On the same conditions.  It is a balance worth the time required to train ourselves.

Nature testifies endlessly of the Lord.  It also invites us endlessly to turn back to Him.  This continuing patience and enduring invitiation shown in nature is a reminder of how loving and patient, how persistent and committed the Lord is to our salvation.  Salvation is predicated upon the same, universal standard for all who would return to Him.  In that respect it is as exact and unchanging as the cycles of nature.  Despite its exacting requirements, it is endlessly inviting and continually encouraging us to accept that standard and to live it.  Not just to say, but to do.

I intend to do something, then, to show Him I want to return to the Light.

3 Nephi 14: 21

 
“Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father who is in heaven.”
 
This was a favorite quote from President Kimball. It really puts Christ’s followers on notice that confessing with the lips with no accompanying action to obey Him will not allow anyone into the kingdom of heaven.
 
Christ could not be more clear in this statement. The evangelical crowd quotes Paul’s statement, “For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation,” as proof to contradict the Lord. (Romans 10: 10.) Paul does not explain salvation in that brief aside. Confession requires the confessor to go forward and present their entire life as a living sacrifice, continually obedient unto God (as he explains later in the very same letter). (Romans 12: 1-2.) This foolish error is creeping into Mormonism with each passing day. From Professor Steven Robinson’s rapprochement in How Wide the Divide? to Alonzo Gaskill’s awful mistake called Odds Are You’re Going To Be Exalted, the erosion of doctrine to conform to the evangelical “market” continues apace.
 
They teach for doctrines the commandments of men. Their creeds are an abomination.  The professors of these creeds are all corrupt. (I’m only quoting Christ.) (See JS-H 1: 19.)  We would be better informed to draw the starkest, widest and clearest distinctions between ourselves and them, rather than seeking to be regarded as another brand of mainstream Christianity.
 
Calling Christ “Lord, Lord” will accomplish nothing. There will be those who claim they are “of Christ” but who are no better than the liars, thieves and whoremongers. (D&C 76: 99-104.) It is not a “brand name” to associate with. It is a Teacher to follow.
 
Christ teaches the will of the Father. Conforming to the will of the Father is required to “enter into the kingdom of heaven.” Confession without conformity to His will is worse than meaningless. It is evidence that you are superstitious and foolish. You want Christ as a magic talisman, to be invoked to control the outcome of your life. But you do not want to honor Him by doing as He teaches. You do not want to live as He would want you to live. You do not want to surrender your sins and seek after truth and light.
 
The simple life which Christ describes in this sermon is how we are to conform to His will.  We have taken it bit by bit to examine how living that life should be accomplished. This is the blueprint for understanding the Lord and meeting Him. It is not intended to cause pride, but to provoke repentance. It is the means by which we can know Him.
 
As the sermon is ending, He reminds those present that calling out to Him and honoring Him with the title of “Lord” will never be enough. You must do as He taught.
 
There is no other way.
 
The path is identical for everyone.
 
You are as capable of doing this as any person who ever lived here. The difference between you and those who have succeeded only exists so long as you refuse to repent.  Repentance will cure your lack of faith. Your confidence will increase in the Lord as you lay aside the sins which beset you.
 
The symmetry of Christ’s sermon is astonishing. The closing call to follow Him is unmistakably sobering. It is not enough to sit in an audience honoring Him by showing brief attention to His talk. The talk must become alive in you.

An Aside about Alma

In response to a question about re-baptism and power to perform the ordinance, I would add the following:
Alma was one of the priests of King Noah. In hindsight he knew what he did among them was wicked. (Mosiah 23: 9.) It was in the position as a priest in King Noah’s court that Alma received his priesthood authority. (Mosiah 11: 5.) Unlike his peers, Alma was converted by the message of Abinadi, and was moved to repentance. (Mosiah 17: 1-2.) When he repented, he received from God authority to proceed in using his priesthood. (Mosiah 18: 18.) The moment Alma’s authority was conferred came after he repented, preached righteousness, asked if others were willing to receive baptism, and proceeded to perform the ordinance. It was at that moment Alma received power through the Spirit. (Mosiah 18: 10-14.)

This pattern is in scripture for a reason. It is intended to be a guide for us as we ask questions such as: Although the priesthood has been conferred upon me, what must I do to obtain power? (D&C 121: 36-37.) It is almost always the case that the priesthood is merely “conferred,” and there is no power within it. Through repentance, the powers of heaven are accessed and the priesthood’s power becomes real. Alma is a prime example of this transition from powerless and error-filled pride into repentance and possession of the Spirit of God.

3 Nephi 12: 3

“Yea, blessed are the poor in spirit who come unto me, for theirs is the kingdom of heaven.”
The blessing referred to for those who are “poor in spirit” comes as a result of “coming unto” Christ. Any who come to Christ will receive “the kingdom of heaven.” However, to obtain it, you must “come unto [Christ].”

Christ is approachable. But the approach is determined by the Gospel. The earlier “doctrine of Christ” taught in Chapter 11 tells you how to “come unto Christ.”

Belief on His teachings, then repentance and baptism are all essential prerequisites to coming to Him.

What does it mean to be “poor in spirit?” Does that make you more open to Him? Have you ever had a season in which you felt “poor in spirit?” Were you more open to Him as a result?

Before I converted, though I did not consider myself a candidate to convert, I also felt a hollowness in life. There was something missing. The void inside us was meant to be there. Filling it was always the responsibility of the Gospel. We were all meant to feel “poor in spirit” until we find truth. Then, upon finding truth, we were meant to “come unto Christ” so the void may be filled. Coming to Christ is the return to life and light. It is the journey back to that light from where we originated.

Converting was more of a homecoming than anything else. The Gospel rings true and His sheep hear His voice (John 10: 27) because these are things we long ago accepted and decided to follow (Abr. 3: 26-27).  Each of us needs to be converted. Even if you were raised in the church, you still need to convert. The steps Christ is outlining are the ones each of us are expected to follow. Whether you do so as an adult, or did so earlier in life, we are all required to “come unto Christ” and be converted.

We are not meant to remain “poor in spirit” but to “come to Christ” and move beyond that. Moving beyond it we find ourselves joyfully informed that “ours is the kingdom of heaven.” We cannot claim it for ourselves. But Christ can claim it for us. This is how our poverty of spirit is to be cured. The Lord juxtaposes poverty with the riches of heaven itself. The contrast is designed to make us think, and to make us grateful. We were always intended to have joy. Above all else, Christ is a Deliverer from sorrow. (Rev. 7: 17.)

3 Nephi 11: 37-38

“And again I say unto you, ye must repent, and become as a little child, and be baptized in my name, or ye can in nowise receive these things. And again I say unto you, ye must repent, and be baptized in my name, and become as a little child, or ye can in nowise inherit the kingdom of God.”
Repentance is not likely unless a person is willing to undergo a change to become more “childlike” in perspective and attitude. I’ve written a chapter on this in The Second Comforter. I used that as the basis for my comments at the recent Chiasmus Conference. It is more than just an analogy or good advice. It is a prerequisite. It is the only way you can “inherit the kingdom of God.”
Children are open to change and willing to learn. They welcome new ideas for all ideas are new to them. The world is new to them. They feel their ignorance and are anxious to fill it with information and understanding. They know they are unable to cope with the world they live in unless they obtain more understanding than they have. So they relentlessly search to know more.
On the other hand, adults are generally closed. They believe they already know something, and therefore are unwilling to receive more. (2 Nephi 28: 29.)
Adults learn disciplines of study and then think the Gospel should be viewed by the tools of the scholar. To the economist, all of the Gospel appears to be financial. To the philosopher, all of the Gospel appears to be dialectic. To the lawyer it is a legal system. But the Gospel is separate from the understanding of men. It requires us to surrender our arrogance and foolishness and come as a child to learn anew everything about life and truth. This is why the Gospel always begins with creation, informs of the Fall, and preaches the Atonement.
We must “repent” because the foundation of accepting new truth begins with the realization that we’re not getting anywhere by what we’ve already done. We need to abandon old ways and begin anew. Until we are open to the new truths offered through the Gospel, we can’t even start the journey. We’re headed in the wrong direction and don’t even know it. First we need to realize our direction is wrong. Then stop going that way. When we turn to the new direction, we’ve begun repenting. (2 Cor. 5: 17.)
From repentance comes light and truth. At first, just turning to face the new direction is a great revelation. But you’ve not seen anything until you walk in that direction for a while. As you move toward the light and receive more, the world itself changes meaning and nothing you used to think important remains important. (Isa. 65: 17.)
Becoming as a little child, or repenting, must precede baptism if you are to be saved. Otherwise, you cannot “receive these things” or, in other words, you cannot accept the new truths and perspectives the Gospel will require you to know and accept. Unless these steps are taken you cannot “inherit the kingdom of God” because only such people will be able to enter.

Teachable. Open. Willing to receive more. Able to endure difficulties as a result of the changes which come to them. Patient. Submissive to God.  And eager to learn more. (Mosiah 3: 19.)

Not arrogant. Not trying to fit the new truths into your existing framework of false notions. (Mark 2: 22.) Not resisting truth and arguing against it. (1 Tim. 6: 4-6.) Not proud or boastful, secure in your own salvation. (Luke 18: 11.) Not holding a testimony that you will be saved while others around you will be lost because they do not believe as you do. (Alma 31: 14-18.)
How few there will be who find it. (Matt. 7: 14; 3 Ne. 14: 14; 3 Ne. 27: 33; D&C 132: 22.) Most people are simply unwilling to repent.  They have such truth as they are willing to receive already, and want nothing more. (2 Nephi 28: 14-15.)
Even Christ is unable to persuade them to accept His Gospel.

3 Nephi 20: 20

3 Nephi 20: 20:

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

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

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

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

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

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

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

2 Nephi 33: 5-6

2 Nephi 33: 5-6:

“And it speaketh harshly against sin, according to the plainness of the truth; wherefore, no man will be angry at the words which I have written save he shall be of the spirit of the devil. I glory in plainness; I glory in truth; I glory in my Jesus, for he hath redeemed my soul from hell.”
 
Nephi’s writings “speaketh harshly against sin.”This is because of “plainness of the truth.” If you’re going to speak plainly about sin, the words are necessarily harsh, because there’s no other way to be plain about it. Warning against sin and pride is offensive. (2 Nephi 4: 13.)
 
Those who become angry at the truth have “the spirit of the devil” in them. That is, they are under the devil’s influence and deceived. Nephi understood this principle because of his older brothers’ reactions. (1 Nephi 16: 1-2.)  So when someone becomes angry at the truth, they are in darkness.
 
Christ gave this as one of the signs of the deceived.  They argue against the truth and become angry. (3 Nephi 11: 29.)
 
Those who are Christ’s, however, join with Nephi in glorying in plainness, even if it cuts or requires repentance. They appreciate the plain direction which allows them to follow in the true path. They appreciate truth, even when it condemns their acts and requires them to change. They glory in Christ, preferring Him to unbelief, traditions of men, and the arm of flesh.
Nephi knew Christ had redeemed his soul from hell, for He had declared it to Nephi. The reason Nephi understood the fullness of Christ’s Gospel, could declare the doctrine of Christ, and was a prophet given a commission to teach was because he had been taught by the Lord. (2 Nephi 11: 2.) The return to Christ’s presence was not merely a spectacular event to write in a journal, or a bragging point to claim among others. Indeed, much of what Nephi obtained from the Lord was never recorded for us or Nephi’s posterity. The return was to obtain light and truth, or intelligence, which is the glory of God. It was to be ministered to by the Perfect Teacher. This, in turn, made Nephi the great minister he became.
 
The Greatest Servant teaches servants to serve. They are not chosen to be idolized. They are not chosen so a band can strike up “Hail to the Chief” when they enter a room, as everyone rises in adoration and respect. Nor are they chosen to wear silk robes, with subservient sycophants kissing their ring in adoration, hoping for favors. They are chosen instead to serve, while being discarded, challenged, rejected and scorned. Yet in this they only follow their Master, who came not to be served, but to serve. Christ disparaged us gentiles because we submit to abuse and call our abusers our benefactors. (Luke 22: 25-27.)
 
We hardly understand the Gospel of Jesus Christ at all because we utterly reject its principles. We won’t live them to know if they are true. Then in our ignorant darkness we judge the light. All the while Nephi’s words invite us to choose a different route, act with real intent, with full purpose of heart, repenting of our sins to find our way back into the light. Instead, we cling to the false traditions of our fathers, claiming for ourselves the prerogatives of God Himself, believing we are better than others, and failing to see the burden of sin we carry in our blind ignorance.

Nephi may have gloried in plainness, but we glory in positive messages telling us we will be saved in our sins. Nephi may have gloried in Jesus, but we use His name to endorse our products and ratify our false teachings. Nephi may have urged the plainness of truth itself, but we market based on focus group tested and opinion polled results so our product line should get good market acceptance.

 
Nephi’s way would work better, you know. The truth attracts those who seek truth. No matter how utterly it may fail in market testing, truth sells. Truth attracts. At least it attracts the Master’s sheep, and we’ll never be able to save any others anyway. So we should offer the truth to make a clarion call to those sheep. When we dilute it with the theories of marketing, the arm of flesh, salesmanship and branding, the sheep have no idea that there is any truth under the slick presentation. How can you hear the Master’s voice in such a cacophony of Wall Street gibberish? Truth alone wins, prevails, succeeds against all opposition and will have its final vindication in the triumph of the Lamb!
 
I appreciate Nephi’s plainness and preference for the truth. I think I may join him in that view. I suppose, however, it’ll make some folks angry.

2 Nephi 30: 2

2 Nephi 30: 2:

“For behold, I say unto you that as many of the Gentiles as will repent are the covenant people of the Lord; and as many of the Jews as will not repent shall be cast off; for the Lord covenanteth with none save it be with them that repent and believe in his Son, who is the Holy One of Israel.“

To the extent that gentiles “will repent” they may become part of the Lord’s “covenant people.” They are not the remnant, but they may join in the covenant. If they do, then by virtue of the covenant they become “covenant people.”

What is required for the gentiles to repent?

What covenant must they enter into or receive so they may be numbered among the “covenant people?” Is membership in The Church of Jesus Christ of Latter-day Saints the only thing needed to “repent” and become a “covenant people?” If not, then what else would be required?

To the extent that “the Jews will not repent” then they will be “cast off.” Although history has shown how the Jews have been treated (as Nephi put it), “ye have cursed them, and have hated them, and have not sought to recover them.” (2 Ne. 29: 5.) These difficulties suffered by the Jews are preliminary. The Lord always watched over and preserved them from complete destruction. However, when the Gospel is offered to them in the last days, in the final offering to the last (who had once been first–see 1 Ne.13: 42), they will reject the offered renewal of the covenant at their peril. If they reject it, they “shall be cast off” because that will sever the covenant.  “The Lord covenanteth with none save it be with them that repent and believe in his Son, who is the Holy One of Israel.”

Although we know the Lord will extend every opportunity to the descendants for the sake of a covenant with those who have become the friends of God, there are limits. God will do all He has promised to do. He will forbear, entreat, beseech, send messengers, labor alongside with His messengers, and do all He can to reclaim the heirs for the covenant’s sake. In the end, however, the heirs must either accept what He offers, or be cast off.

It is extraordinary how long the Lord will extend His hand to reclaim His people. But everyone must choose to follow Him. We have our agency. We cannot be forced to follow Him. Even though He may be longsuffering and patient, He cannot compel any to be saved.  (Moses 4: 1-3.) Unless a person is free to choose for themselves, there is no existence.  (D&C 93: 30.) 

If you remove the right to choose, it is not only agency that is obliterated, but it is existence itself. Though we are utterly dependent on God for our very existence, sustained from moment to moment by Him loaning us the ability to move, breathe and act (Mosiah 2: 21), because we are free to make choices we exist. If you destroy the right to choose you have ended the personality of the person. [I have explained this in the beginning of Beloved Enos.]

Well, all of this is of no import if the gentiles do not “repent.” Whenever we brush up against that subject we wind up engaged in discussions about justice, mercy, vengeance and restitution. I’ve written about this process in both The Second Comforter and Come, Let Us Adore Him. Briefly, here are some of the most important points:  To be forgiven we must forgive. Not just forgive, but plead for mercy for those who have offended us. The role of accusing is left to “the accuser of the brethren” or Satan. (Rev. 12: 10.) When we accuse others we interfere with their salvation. If we are the one who was offended, and we make no accusation against them, then we become their savior. Satan’s right to accuse is inferior to ours as victims of the offense. We suffer in the flesh the wrongs of others. If we make no claim for justice, surrender those and seek instead for mercy on behalf of others, then Satan’s accusations can have no claim upon them. We mimic Christ, follow His example, and in our own limited way also atone for the sins of others. Joseph Smith was trying to get us to understand this concept when he taught: “If you do not accuse each other, God will not accuse you. If you have no accuser you will enter heaven, and if you will follow the revelations and instructions which God gives you through me, I will take you into heaven as my back load. If you will not accuse me, I will not accuse you. If you will throw a cloak of charity over my sins, I will over yours—for charity covereth a multitude of sins.” (DHC. 4:445)

I have explained this at length in what I’ve written in Come, Let Us Adore Him. Christ said this in His ministry repeatedly. He lived it.  He showed by His own example the way to obtain forgiveness for every wrong you have ever done. It is in the same way He went about atoning for sins. It is by suffering offenses and returning good. It is by forgiving those who despitefully use and abuse you. It is through loving those who are your enemies. It is by becoming sons and daughters of God. And it can be done in no other way. (Matt. 5: 38-48.) If you do not forgive others, you cannot be forgiven. (Matt. 6: 14-15.) This is why Christ, in teaching us to pray, told us we are only forgiven as we forgive others.  (Matt. 6: 12.) It is as we forgive that we obtain forgiveness.

The way is strait and narrow, and cannot permit you to pass through while carrying any burden of accusation, desire for revenge or even just complaint about others. When you lay down what you might justly claim against others and seek nothing for their offenses, then you are able to enter in. To be blessed, we must seek peace with those who would make war against us. (Matt. 5: 9.) When we judge all others with mercy, it is with mercy alone we will be judged. (Matt. 7: 2.)

For the most part, the gentiles will not repent. They will hold courts, use their time judging, exact conditions, set limits, and annotate their permanent records with notes showing what discipline a person has undergone. And happily employ control, compulsion and dominion over one another (D&C 121: 37) right up to the time when the trumpet sounds and it is everlastingly too late.  Others will justify this failure to forgive, shout praises to the abuse, and claim all compulsion and dominion is necessary to protect us from the evil. Even though our Master told us not to resist the evil, but forgive it. (Matt. 5: 39.)

For the most part, the gentiles will demand they be judged by a law they cannot satisfy.  Some few, however, will forgive and plead for the weaknesses and failings of others. They will forgive, and thereby be forgiven. They will obtain for themselves a judgment based only on mercy, for they have shown mercy to others. This atoning act of love and intercession will be the hallmark by which the children of God are identified in the Day of Judgment. (Matt. 5: 9.) Only the peacemakers can be trusted to live in peace with one another. All others are unfit for the presence of God.

2 Nephi 28: 32

“Wo be unto the Gentiles, saith the Lord God of Hosts! For notwithstanding I shall lengthen out mine arm unto them from day to day, they will deny me; nevertheless, I will be merciful unto them, saith the Lord God, if they will repent and come unto me; for mine arm is lengthened out all the day long, saith the Lord God of Hosts.” 

After all these warnings, the mention of Zion, the foolishness of following the “precepts of men” Nephi turns again to identifying the most relevant group being warned. It is “the gentiles” (or us). As he considers our collective effort and how we allow the “precepts of men” to be our guide, he states his overall conclusion about our performance: “Wo be unto the Gentiles, saith the Lord God of Hosts!”

This is the third wo. And it is accompanied by a three name title. This time incorporating the “Hosts” or Family of God. This is the Father’s judgment upon us. His status as the “Lord God of Hosts” is clearly intended to let us know those proud gentiles who rely upon  the sparks of their own fire as their light will lay down in sorrow. (Isa. 50: 11; 2 Ne. 7: 11.)

When the Lord’s open arm is extended all the day, they reject Him and walk away. They prefer their own false ideas to the truth found in Christ. In the end they have “denied the Lord” because all His efforts toward them have been rejected.
Still, despite all these failings, and all the wo’s pronounced upon them, it is NOT the Lord’s failure. It is the gentiles. Even now the Lord would welcome them “if they will repent and come to Him.” His arm is yet “lengthened out all the day long.” So long as life remains, He is pleading for our repentance. So long as we are here, He will welcome our repentance. And, so we do not miss the point, He also uses a three-name title when extending the plea to us for our repentance. He is speaking on behalf of, and as the chief among, all the “Hosts of heaven.”  The entire council would welcome us back, if we would but return.
Can you not sense the agony of this plea? Can you not feel the mercy God would grant to any penitent soul? Despite this, men prefer their arrogance, their own precepts, their own false teachings to being taught by the Holy Spirit. We refuse to repent because we prefer our false teachings. We prefer our traditions that build up our pride, and tell us we are going to be exalted because we are good and deserve God’s favor. We’ve put up with tithing, and with faithful meeting attendance, and followed faithfully all kinds of leaders in every ward and stake we’ve ever attended. We’ve passed temple recommend interviews and attended faithfully our tithing settlement meetings – in short we think we’ve done everything God could possibly ask of us. 
Except we have NOT repented and come to Christ. Had we done that, we would have been embraced in those opened arms of our Lord. In five points of contact with a loving God, we would have heard unspeakable things and know we escaped the wo’s pronounced by Nephi.
Nephi’s assessment of the gentile performance is consistently pessimistic. Coupled with Nephi’s description of a consistently open and accepting Lord who would welcome us at any time were we willing to repent.
Nephi’s message gets mangled in our distorted cultural rewriting of meanings. When someone points out what he’s saying, it produces anger and resentment. The result is not particularly encouraging for the gentiles. Not merely because of Nephi’s prophetic words, but also because of our reaction to them.

2 Nephi 28: 16-17

 
“Wo unto them that turn aside the just for a thing of naught and revile against that which is good, and say that it is of no worth! For the day shall come that the Lord God will speedily visit the inhabitants of the earth; and in that day that they are fully ripe in iniquity they shall perish. But behold, if the inhabitants of the earth shall repent of their wickedness and abominations they shall not be destroyed, saith the Lord of Hosts.”
 
Nephi warns against “turning aside the just for a thing of naught.” A “thing of naught” means something without value.  To “turn aside” is to leave or move away from. So he is telling you to be careful to not walk away from the truth being taught by a “just” or true source, and instead follow after something of no value.
 
This rejection of a true messenger and following after a false one inevitably results in “reviling that which is good.” When you reject the truth you normally have to deal with a troubled conscious. The way to calm it is to “revile against” the thing you have rejected. Not only do people “revile against” the message, but they go on to “say that it is of no worth!”
 
Think about the general reception given to the Lord’s messengers throughout scripture. They are always the object of criticism and reviling. Nephi is describing a syndrome here which always attaches to the true message and true messenger. They aren’t valued, but thought “a thing of naught.” The argument is always: “If what they had to say were important, it would come from someone more important.”  Content is ignored in favor of status.
 
Now the Lord allows this to go on and always has. But, as Nephi reminds us, there does come a time when the limit has been reached. When the limit has been reached, the end “will speedily visit the inhabitants of the earth.” That is, when the time has come, the turn will be so swift that they cannot repent any longer. Judgment will overtake them too quickly.

The moment when they have reached the limit is described by Nephi as “fully ripe in iniquity.” That means they will no longer even listen to the truth. They have completely closed minds. It would do no good to extend them further opportunity, because they will not take any advantage of it.
 
So they are scheduled for destruction.
 
BUT, Nephi reminds us, they can repent. If they will change their minds and come to Christ, He will forgive them and heal them. If they repent, they will be preserved from the destruction. However, as has already become clear, their destruction is due to the fact they are “fully ripe.” So although repentance remains theoretically possible, and the Lord will accept even late return to Him, the offenders are committed to their offense. They are not likely to take advantage of the opportunity.

How humble it is for the Lord to be willing to accept the reluctant, tardy and slow to repent. Nevertheless, He is willing to accept even them. He suffered for all, and will redeem as many as will come to Him. Initially, He won’t destroy them with the wicked. Ultimately the outcome will depend upon how committed they are to the process of repentance. For to repent is to come to Him. They decide if His open arms will be where they finally embrace Him; of if they will stand afar off and think it too hard to surrender their sins and go further.

3 Nephi 21: 12-14

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?