Tag: Zion

3 Nephi 12: 17-18

 
“Think not that I am come to destroy the law or the prophets. I am not come to destroy but to fulfil;  For verily I say unto you, one jot nor one tittle hath not passed away from the law, but in me it hath all been fulfilled.”
 
The Lord sends ministers with a commission to transition from one dispensation of the Gospel to another. From Adam until Enoch there was an order, but with Enoch that order changed. Wickedness and rebellion required a new approach, and Enoch was commissioned to bring it about. (Moses 6: 32-34.) Mankind was in such a state of rebellion that their time was to end.  Enoch gathered together people upon a high mountain where he established a city which would survive the destruction by becoming Zion. (Moses 7: 17-21.)
 
Soon after Enoch was called, the Lord called another, giving him also a dispensation of the Gospel. He, however, was to remain on the earth. (Moses 7: 42-43; Genesis 6: 12-14.) With him a new covenant was made. (Genesis 9: 8-9.)
 
Both Enoch and Noah were contemporaries, but each had been given a dispensation of the Gospel. The covenant with Enoch did not disannul the covenant with Adam. Nor did the covenant with Noah contradict the covenant with Enoch.
 
Abraham also received a dispensation of the Gospel. (Abr. 2: 8-12.) Moses also. (Moses 1: 3-4.)
 
Christ also received a dispensation of the Gospel in the same manner as all those who went before. (Matt. 4: 11; Matt. 17: 1-3.)
 
Christ fulfilled all the law. Not merely the Law of Moses, which indeed pointed to Him (Galatians 3: 24), but also every part of the Gospel from Adam to Christ’s earthly ministry. (Jacob 4: 4; also 7: 11.) All have testified of Him and He has completed His ministry in strict conformity with all that was foreshadowed, all that was prophesied, all that was anticipated of Him. Just how completely He did this is not possible to understand with the current state of our scriptures. But He did fulfill all righteousness, complete every assignment, accomplish every task and live in conformity with every prophesy concerning Him. 

Not one matter respecting Him was left undone. From His hair to His feet, all that was foreshadowed or prophesied was done by Him. He turned not His face from those who spit at Him. (Isa. 50: 6; Matt. 26: 57.) He let Himself be shorn as a sheep and kept silent as it was done. (Isa. 53: 7.)

 
He inherited Kingship, but deferred His reign to another time. (John 18: 36.)
 
He fulfilled, but did not destroy. In this He was like those whom He sent before to complete and open anew. In one hinge point of history a dispensation closes and another opens. Enoch and Noah, Abraham and Moses were all commissioned to open and close. For the Lord, however, He divided the spoil. He sent John to close (D&C 84: 27-28), leaving it to Himself to open (John 8: 12). Mankind cannot measure humility or meekness, but in Christ was a fullness of both.
 
Men in their insecurity and vanity want honors, awards, recognition and fame.  The Lord has hidden from us most of what He did, most of what He is. He is content to confine the record of His doings to the minimum necessary for our understanding so we may have faith in Him. But the extent of His doings mankind has yet to find out. (D&C 76: 2.) This is more than a tribute to Him.  He has understated His accomplishments. He has hidden His glory from us. He has made less of Himself, that we may not be unable to identify with Him. He is meeker and more humble than mankind understands.

He can be trusted with all power because He will never abuse it. (Matt. 28: 18.) He will use it to serve others. (Luke 22: 27.)

 
In Christ was all fulfilled. In Him is all fulfilled. In Him dwells the fullness of the Godhead bodily. (Col. 2: 9.) He is the light who came to His own, but we will not receive Him. (John 1: 10-11.)
 
He was, He is, and He has risen. Above all others and all else, He has risen.  And because of this He has made it possible for others also to rise. Everything He has done was in fulfillment of the law, pointing for us the way. Now it is only left for us to follow, trusting in Him.

3 Nephi 11: 27

3 Nephi 11: 27: 

“And after this manner shall ye baptize in my name; for behold, verily I say unto you, that the Father, and the Son, and the Holy Ghost are one; and I am in the Father, and the Father in me, and the Father and I are one.”
The ordinance of baptism is to be done in the names of all three members of the Godhead. And, correspondingly, Christ wants us to understand the unity that exists between these three. They are “one” with each other.
The “oneness” of God the Father, His Son, and the Holy Ghost was discussed by Christ in His teachings of the New Testament. The Intercessory Prayer recorded in John 17, includes His expansion on the idea. There Christ taught: “Neither pray I for these alone, but for them also which shall believe on me through their word; That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me.  And the glory which thou gavest me I have given them; that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.  Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world.” (John 17: 20-24.)
This unity between the Father, Son and Holy Ghost is a point of doctrine raised by Christ in this teaching. It is important for us to understand that the message we receive from the Holy Ghost will be the same as the message we would receive from Christ. It is also important for us to rely on and have faith in Christ and the Holy Ghost so that we may trust them to bring us to the Father.
It is also a model for us to follow. We are supposed to drop our fears and worries, shed our ambitions and desires, and come together in unity until we are “one.” The non-competitive, fully cooperative manner the Father, Son and Holy Ghost are “one” is the model of Zion itself. Divisions and strifes are unthinkable between the members of the Godhead. In contrast, among us they are unavoidable.
The ideal is always the standard. We push toward perfection. The Father lives in absolutes. Therefore we strive for the absolute, all the while struggling with our relative and incremental improvement. We are in the process of being “added upon.” (Abr. 3: 26.) The Father, on the other hand, dwells where there is nothing but perfection. (D&C 1: 31.) So for us the Mediator and the Savior establish the bridge between where we are forbidden to enter in sin, and the borrowed cleanliness which momentarily lets us enter in.
We are to become “one” with Them. It is a distant goal, to be accomplished after being “added upon” for a long time. Joseph taught in the King Follett Discourse: “Here, then, is eternal life—to know the only wise and true God; and you have got to learn how to be gods yourselves, and to be kings and priests to God, the same as all gods have done before you, namely, by going from one small degree to another, and from a small capacity to a great one; from grace to grace, from exaltation to exaltation, until you attain to the resurrection of the dead, and are able to dwell in everlasting burnings, and to sit in glory, as do those who sit enthroned in everlasting power… When you climb up a ladder, you must begin at the bottom, and ascend step by step, until you arrive at the top; and so it is with the principles of the gospel—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.”
To become “one” will be to reach the end of a long journey. We can have promises of that end. We can receive covenants that will bring us there. But our arrival will “be a great while after [we] have passed through the veil” for “it is not all to be comprehended in this world.” Moses was told that, also. (Moses 1: 5.) We may be initiated, but to enter in will be “a great work to learn our salvation and exaltation even beyond the grave.”
So the ideal of “one” with the Father, Son and Holy Ghost for us is distant, to be sought, to be kept before us, but not to be obtained until some time later. But to be “one” with each other is another matter. Being “one” is required of us for Zion to return. Zion is required for the Lord to dwell among us again. He is going to return to a Zion, no matter how few may be involved. He will come even if only two or three gather in His name. (Matt. 18: 20.) Zion may be small, but it will nonetheless be Zion before He can visit with her.

3 Nephi 20: 16

“Then shall ye, who are a remnant of the house of Jacob, go forth among them; and ye shall be in the midst of them who shall be many; and ye shall be among them as a lion among the beasts of the forest, and as a young lion among the flocks of sheep, who, if he goeth through both treadeth down and teareth in pieces, and none can deliver.”

The descendants of Christ’s audience remaining after the holocaust of gentile destruction (i.e., the “remnant of the house of Jacob”) would be used by God to deliver judgment upon the gentiles. First the descendants are to be reduced to a remnant by the gentiles, but then the fortunes would be reversed. Initially the gentiles would be the very embodiment of the “wrath of God” to “scatter” and “smite” the descendants. (1 Ne. 13: 14.)  Following that, the gentiles are favored of God and “prosper.” This land becomes the temporary land of inheritance for the gentiles, as well. (1 Ne. 13: 15.)

But the gentiles would occupy the land on condition. They would need to serve the God of the land, who is Jesus Christ. (Ether 2: 12.)  
Ultimately, they will need to repent, or they will fill the measure of their own cup of wrath by rejecting the fullness of the Gospel. The gentiles would not continue in their humility, but would be offered the fullness of the Gospel, reject it, then turn to their own pride, even more proud of themselves than any comparable people upon the earth. As Christ describes the latter-day gentiles, they will be full of mischief, lyings, deceits, hypocrisy and priestcrafts. Indeed, they will be full of all this and will also reject the fullness of the Gospel offered them by the Lord. (3 Nephi 16: 10.)

When they do, Christ will “bring the fullness of my Gospel from among them.” (3 Nephi 16: 10.) Upon removing the fullness, and the gentiles being filled with their pride, priestcrafts, deceits and hypocrisy, the Lord will use the remnant who remain to return judgment upon the gentiles in the same manner the gentiles had earlier returned judgment upon the remnant. (3 Nephi 16: 15.)

As Christ states above, using the words of Isaiah, “a remnant of the house of Jacob” will “go forth among them; and ye shall be in the midst of them who shall be many; and ye shall be among them as a lion among the beasts of the forest, and as a young lion among the flocks of sheep, who, if he goeth through both treadeth down and teareth in pieces, and none can deliver.”
We’ve discussed the “beasts of the forest” and the “flocks of sheep” before. Both categories of gentiles will be swept away. None can deliver them from this coming judgment. The remnant will be the Lord’s instrument of judgment upon the gentiles, and the gentile pride, priestcrafts, lyings, deceits will all come crashing down upon them in judgment. Their idols will be trodden down and torn in pieces, for they are their own idols imagining in their own hearts themselves to be greater than any other people. Their image of themselves as high and lifted up will be brought down low, into the dust. (Compare Isaiah 14: 12-17.) How like their master Mahon these gentiles have become. But then rejecting the fullness of the Gospel when it has been offered to a people always carries a heavy price.
The remnant will be doing the work of the Father in that day. For the judgment is the Lord’s and not the remnant’s. The remnant are only the means by which the judgment is delivered.
Cleansing precedes the blessing. And this blessed land will be Zion. But not while occupied by filthy people who idolize themselves, reject the fullness, support priestcrafts, lyings, deceit and hypocrisy calling it righteousness, truth and beauty. They cannot see their own condition, and will not trust the Lord to reveal it to them. They will say the Lord does not speak any more, and we have enough of the revelations of God. (2 Nephi 28: 27-29.) They will say God has finished His work of restoring truth, given His power to men, and now we must follow men to be saved. (2 Nephi 28: 5.)

But the Lord will prove that He had more to say when the gentiles learn, too late, they trusted in the arm of flesh rather than in the Spirit which saves. (2 Nephi 28: 31.) At that day, despite all the gentile petitions for relief from that God whose fullness they rejected, none will deliver.

The interplay between the gentiles and the remnant is a fascinating subject, with prophetic details given so as to allow us to appreciate the peril we find ourselves as gentiles in these last days. It is good we Latter-day Saints know we are safe and are part of a great, saved and favored community to be preserved against the coming judgments, isn’t it? It is good we do not need to repent much if at all to be saved, because as we hear so very often: All is well. All is well.
“And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not.  Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.” (Isa. 6: 9-10.)

Remnant, part VII

When Joseph had made a sufficient “offering” and “acknowledgments,” the Lord gave another opportunity for the Saints to receive again what had been taken from them, that is the “fullness of the priesthood.” (D&C 124: 1, 28.)

To be permitted to undertake this, however, there would be a limited time appointed. After that appointment, the church would be rejected.  (D&C 124: 31-32.) The time is not specified, but the work was to be undertaken by sending “swift messengers,” (D&C 124: 26) and gathering all the Saints together with their gold, silver, antiquities, and precious things to construct this Temple.  (D&C 124: 26-27.)

The Saints gathered to Nauvoo and by 1844 the population had swollen to 12,000. There were shops, brick homes, stores, and a Masonic Hall constructed in Nauvoo. There was a gunsmith shop, a university, library and wide streets. Unlike other frontier towns with adobe and log homes, Nauvoo boasted brick houses and affluence. This community was superior to anything else along the western boundary of the United States at the time. 

When Joseph and Hyrum were killed on June 27, 1844, the Temple walls were not completed and no portion had been dedicated. After Joseph’s death, the Saints rededicated themselves to finish the Temple.  The exterior walls were completed in December, 1844 and the final sunstone put into place with some considerable difficulty. 

On March 16, 1845 Brigham Young asked the Saints to rededicate themselves to building the Temple, promising them blessings if they would redouble their efforts to complete the building. On the following day 105 extra laborers showed up to help. (History of the Church 7: 385-87.) It was not until 24 May 1845 that the capstone would be laid. 

Joseph was dead for 18 months before the endowment was administered in the Nauvoo Temple on December 10th, 1845. Those who had been given some instruction regarding the Temple in Joseph’s brick store, used what they had learned before Joseph’s death to perform the ceremonies. A portion of the attic was temporarily dedicated for this work, even though the structure was incomplete. The final endowments were performed on February 7, 1846. On February 8, 1846 the Twelve prayed in the Temple to be able to finally complete and formally dedicate the Temple. The following day the Temple caught fire, damaging the area that had been used for the endowment requiring repairs to be made. A week later Brigham Young’s party departed Nauvoo with the Temple still incomplete, but Nauvoo was a magnificent city that showed enormous culture, prosperity and success.

If you have visited Nauvoo since the beginning of the Church-sponsored Nauvoo Restoration, Inc. work, you know how amazing the city was when abandoned by the Saints. It was a tribute to labor, dedication, and perseverance. The Temple was incomplete and still under construction – not at all ready for dedication, but the city was a marvel. As the church leadership departed to the west, they left instruction to complete the Temple even though it would not be used.

Finally, on April 29, 1846 the Nauvoo Temple was complete enough to dedicate. The following day a private dedication service was conducted by Wilford Woodruff, Orson Hyde and about twenty others. The prayer was offered by Joseph Young, Brigham’s brother. The next day a public dedication service was held with those attending charged $1.00 entrance fee to help pay those who had worked in completing the structure. In this dedication ceremony Elder Hyde offered the prayer and included the following: “By the authority of the Holy Priesthood now we offer this building as a sanctuary to Thy Worthy Name. We ask Thee to take the guardianship into Thy hands…” 

The following Sunday Elder Hyde explained that the Temple needed to be completed for the church to be accepted by the Lord with our dead. He commented that the work had only been accomplished “by the skin of our teeth.” (Wilford Woodruff’s Journal 3: 43.)

By September, 1846 a mob overran Nauvoo, and the caretakers gave the keys to the Temple doors to the mob. The mob was eventually shamed into returning the Temple to the caretakers and on October 20th the keys were returned to Brother Paine. The trustees of Nauvoo then tried to sell the Temple, but the best offer received was $100,000. A Missouri newspaper reported that the Temple was sold in June, 1847 to the Catholic Church for $75,000, but that the sale failed because of a defect in the title to the property.

On October 9, 1848 the Nauvoo Temple was destroyed by an arsonist.

In March, 1849 the French Icarians purchased the hollow shell of the destroyed Temple. On May 27, 1850 a storm blew down the north wall and made the structure so dangerous that it was further torn down to make it safe. Pieces of the blockwork were then sold and some of them were transported to be used in building projects outside the community, including to St. Louis. By 1865 the city removed what little remained. The site was then used for saloons, slaughter houses, hotels, grocery and drug stores, pool halls and private houses. (“The Nauvoo Temple”, The Instructor, March 1965.)

From the time of Nauvoo until the present day, every President of The Church of Jesus Christ of Latter-day Saints either lived in Nauvoo between January 1841 and June 1844, or descended from those who lived there during the time. (Although some were called on missions and abandoned families who resided there for some of that time.)

Church history takes the view that Nauvoo was a triumph, and the Saints succeeded in accomplishing all that was required of them, and more. The stories of heroism, sacrifice and devotion that focus on the Nauvoo era are endless. Those families who trace their geneology to ancestors in Nauvoo at that time defend the notion that the they are specially favored as families, and are among the noble and great chosen to lead others in mortality because of their great devotion and sacrifice.

The promise of a remnant holding authority and performing a central work in the establishment of Zion, as prophesied by the Book of Mormon and Doctrine and Covenants, would be a dramatic change in course for the church. This is something that will occur in any event. Indeed, coalitions, conspiracies and man’s arm will be powerless to prevent it. Unlikely history is the stuff of scripture.

Prophecies will be fulfilled. Despite vanity and foolishness, error and unbelief, prophecies will be fulfilled

Remnant, part IV

You should already be familiar with the history of the problems the Saints experienced in Missouri. Independence was hostile, and the Saints were driven away from Jackson County into surrounding areas.  By 1833 the possibility of building in Independence was lost. A revelation assured the Saints that the place for Zion was not moved. The consoling revelation states: “Therefore, let your hearts be comforted concerning Zion; for all flesh is in mine hands; be still and know that I am God.  Zion shall not be moved out of her place, notwithstanding her children are scattered. They that remain, and are pure in heart, shall return, and come to their inheritances, they and their children, with songs of everlasting joy, to build up the waste places of Zion— And all these things that the prophets might be fulfilled.”  (D&C 101: 16-19.)

Zion was intended to be built in the center of the last part of Lamanite land available in 1831. The fact that the gentiles were expelled does not mean the site for building Zion was automatically changed. The Lord reiterated Zion wasn’t changed. The gentile children may be scattered, but the site would remain. More importantly, the Lamanite children were being scattered as well. The picture was changing on both sides of the line separating “Jew from gentile” in the years following the 1831 revelation. 

By 1838 the conflict between Mormons and Missourians had escalated to the point that it was called the “Mormon War.” The election battle at Gallatin on August 6, 1838 is at one end, and Joseph Smith’s surrender at Far West in November, 1838 at the other.

Missouri was lost to the Saints. The natives voted to expel them, and Governor Lilburn Boggs signed the Extermination Order on October 27, 1838 requiring Mormons to be exterminated or driven from the State of Missouri; a curious piece of Americana that was not rescinded until some 137 years later on June 25, 1976 by Missouri Governor Christopher Bond.

The immediate aftermath of the Extermination Order was the battle at Haun’s Mill, ultimately leading to the surrender in November by Joseph Smith. He was subsequently tried by a military tribunal and sentenced to death, but the death sentence was not carried out.

Joseph spent the winter of 1838-39 in the Liberty Jail, and in March, 1839 wrote a letter from which we have taken three sections of the Doctrine and Covenants, Sections 121, 122 and 123. The possibility of building in Missouri was lost, at least for the time.

The Saints moved to Commerce, renamed it Nauvoo, and started a new city. This one was also identified not only as “Zion” but as the “cornerstone of Zion.” (D&C 124: 2.)  So, although “Zion” was not to be moved, by 1841 the “cornerstone of Zion” was now in Nauvoo. This is not a contradiction. Zion has never been moved. But the Lamanites were moving, the Saints were moving, and the opportunity to locate it in the places where it could have been constructed earlier were no longer relevant.

We read the words of Section 101 to mean that the location remains in Independence, Jackson County. It is possible, however, there is another meaning. That is, the location hasn’t changed, although temporary opportunities existed earlier. It wasn’t built earlier, and will be built, but when it is built, it will be at the place always prophesied for its construction. Zion was to be located on the top of the high mountains.  (Isa. 40: 9.) Jackson County has no mountains, no mountain range, no possibility of fulfilling the promised environs for establishing Zion. (Isa. 2: 3.)  Make the descriptions “spiritual” if you want, but a mountain setting is clearly required for the prophesied Zion. (Psalms 133: 3; Isa. 52: 7; Joel 3: 17; Micah 4: 2; 2 Ne. 12: 3; D&C 49: 25; among others.)

Zion was always intended to be built upon the mountain top. (Isa. 30: 17.) Even a valley location in Salt Lake cannot answer to the description given in prophecy. A valley floor is not the “top of the mountain” upon which the beacon will be set. Zion has never been moved. Nor will it. In the same revelation which confirms Zion will not be moved, the Lord spoke of the Saints profaning the land earlier identified as Zion. “For all those who will not endure chastening, but deny me, cannot be sanctified. Behold, I say unto you, there were jarrings, and contentions, and envyings, and strifes, and lustful and covetous desires among them; therefore by these things they polluted their inheritances. They were slow to hearken unto the voice of the Lord their God; therefore, the Lord their God is slow to hearken unto their prayers, to answer them in the day of their trouble.”  (D&C 101: 5-7.)  

So the location identified for building Zion was lost.  It was lost because of the jarrings, contentions, envyings, strifes, lustful and covetous desires. This caused the land to be “polluted” and rendered it unfit for Zion. It is true, however, that in the same revelation making purchase of land in Jackson County was approved. (D&C 101: 70-71.) There is no doubt a glorious future for Jackson County. But that will be by and by. There is a gathering in the tops of the mountains which must precede that. If there is not a gathering in the mountains first, then ancient and modern prophecy will fail. There is to be a gathering within the boundaries of the everlasting hills. (D&C 133: 31-32.) Zion will flourish upon the mountains. (D&C 49:25.) There aren’t any places in Missouri that qualify for this preliminary gathering.

If jarring and contending can pollute Zion, are we ready for it now? If envy and strife will make it unacceptable, how prepared are we to gather to Zion now? If lustful and covetous desires will make it unfit for an inheritance, are we above those weaknesses now? So, how soon ought we expect the establishment of Zion to get underway?

All of this is an aside to the subject of the remnant.  But it is an important aside. The remnant will build the city of Zion. In 1830, when the earlier inhabitants were relocated to the area immediately adjacent to Jackson County, had the city been built it would have been there. It wasn’t time. It also wasn’t the place.  So, although the future of that place may be glorious at some point, the city of Zion to be built by the remnant, would necessarily be built where the remnant is located. Their location, if it answers to the description of prophecy, would be mountainous, in the top of the mountains, and a suitable place for refuge during a time of upheaval. We’ll follow the events of the 1840’s with that in mind.

2 Nephi 33: 7-9

2 Nephi 33: 7-9:

“I have charity for my people, and great faith in Christ that I shall meet many souls spotless at his judgment-seat. I have charity for the Jew– I say Jew, because I mean them from whence I came.  I also have charity for the Gentiles. But behold, for none of these can I hope except they shall be reconciled unto Christ, and enter into the narrow gate, and walk in the strait path which leads to life, and continue in the path until the end of the day of probation.”
It is necessary to read all three verses to see what Nephi is saying. What distinctions does he make? Is his charity to his people unequivocal? Is his charity to the Jews unequivocal? Is his charity to the gentiles equivocal? Why?
Does the condition that appears in the final verse apply to the preceding group (gentiles) or to all three groups? How do the remarks made by Nephi in the prior verses we have looked at modify or explain which group the final limitation should be applied?
What has Nephi foreseen or said to suggest he has hope for his own people? What has he done to seek charity by his consecrated petitions for his own people? What has he said about the future inheritance of the covenant blessings for both his people and the Jews?
On the other hand, how little promise has he shown for the gentiles?  How conditional are their latter-day rights? How much failure has been prophesied regarding the gentiles? 
Since we’ve been discussing this for months, I am not going to repeat it. You can look to see the scope of Nephi’s declarations for his people, for the Jews and for the gentiles. After you’ve done that, it becomes plain that Nephi has:
Charity for his people.
Charity for the Jews, from whence he came.
Charity for the Gentiles, but he cannot hope for the gentiles except they shall be reconciled to Christ, enter into the narrow gate, walk in the strait path, and continue to do so until the end of the day of probation.
We are reminded again of the Savior’s own prophecy of the failure of the gentiles. (3 Nephi 16: 10.) We are reminded of the Lord’s promise to take the fullness from us in 1841 if we did not complete the construction of the Nauvoo Temple within the allotted time given. (D&C 124: 32.) If we failed, we would be rejected. We did not complete the Nauvoo Temple in the three and a half years allotted after that revelation while Joseph was alive. Then Joseph was taken, much like Moses was taken.  (D&C 84:25.) What the Lord threatened we would lose permanently at the end of our appointment was the fullness of the priesthood, which He had already removed from us in 1841. (D&C 124: 28.) So the gentiles sit in a precarious position indeed.
You must answer for yourself the questions posed by Nephi’s teaching:
-Have we been reconciled to Christ?
-Have we entered into the narrow gate?
-Do we walk in the strait path?
-If so, have we done so as a people until the end of our days of probation?
To be able to restore again that which we lost before 1841 would require someone truly mighty in Spirit. Fortunately, we have been promised that lifeline will be extended to us again at some point. (D&C 85: 7.) However even he will not be able to help a gentile who has not been diligent having their name written in the book of the law of God.
The mothers who minister to their children in patience and love will undoubtedly be among those whom the Lord will remember in that day.  The first parable, The Busy Young Man, is about those little acts through which we find our Lord. The Weathered Tree is about the enduring power of a mother’s love, and how like the Lord’s own sacrifice, this often under appreciated calling has been and continues to be.
Mothers oftentimes do not take time to study because they are too busy engaged in the actual work of charity, love and service. Some may not be able to construct a scripture-based explanation or exposition, but they recognize truth by the light acquired within by their fidelity to the Lord’s system of conferring light and truth.
I have been far more impressed with mothers in Zion than with the tattered remains of what is now called Zion by the gentiles. The pride and foolish traditions which claim authority while lamenting the lack of power are the expected results of the latter-day gentile stewardship according to Nephi.

The good news, and the thing we should rejoice over, is that Nephi does
extend to us gentiles an opportunity to be saved. All we must do to join in the blessings is to:

-Be reconciled to Christ.
-Enter into the narrow gate.
-Walk in the strait path.
-Endure to the end of our days of probation.
So we do have a choice. No matter what failings have occurred or things we lack.
It was Lifehouse who sang an anthem to yearning:
Desperate for changing,
starving for truth,
…
Letting go of all I’ve held onto,
I’m standing here until you make me move
I’m hanging by a moment here with you
…
Forgetting all I’m lacking
Completely incomplete
I’ll take your invitation
You take all of me..
I like that song. It is strangely applicable to the condition we find ourselves. But our yearning of course ought to be for the Redeemer who alone can save us.

2 Nephi 30: 7-8

2 Nephi 30: 7-8:

“And it shall come to pass that the Jews which are scattered also shall begin to believe in Christ; and they shall begin to gather in upon the face of the land; and as many as shall believe in Christ shall also become a delightsome people.  And it shall come to pass that the Lord God shall commence his work among all nations, kindreds, tongues, and people, to bring about the restoration of his people upon the earth.”

Nephi has circled back and is reiterating his earlier prophecy, assuring us that this is the order, these are the priorities and this work is indeed universal.

The scattered Jews will begin to believe in Christ, and as they do they will be gathered again. These will also be among the people destined to become “delightsome” as a result of the Gospel.

Again, we have the reminder of the universal nature of this work. Every nation, kindred, tongue and people will be invited. The invitation is to result in a “restoration of His people upon the earth.” That is, the purpose of the creation was to produce God’s people. By and large that hasn’t happened.

From the rebellion of Adam’s children, through the almost universal rebellion at the time of Noah, mankind has been unwilling to become His people. The times when we find a “people of God” upon the earth is the exception, not the rule.

The desire to see Zion return is not the same thing as seeing its return.

I sometimes wonder if people who speak of Zion have any clue of the tremendous gulf between what that will require and who we are as a people. Having a vocabulary is not the same thing as having the heart to produce Zion.

How do people live with one another in peace?  Without any poor among them? While seeking the best interest of all, and without ambition. Why would we believe we can get that great task done in a short effort in our day? There is no precedent living in anything like Zion, in this or the last seven generations.

Having the Gospel understood is the first step, of course. As a group, there is such a poor command of the scriptures that we have some considerable study before us. Passing familiarity with some scriptures is not of much use. They are the standard given to us to help reveal the basis for becoming a covenant people.

I notice how the subject of “calling and election” gets mentioned from time to time.  It would be better to learn about the fundamentals of the Gospel that we are not living than to attempt to understand what lies at the end of the struggle.

Losing ourselves implies something quite distant from the self-centered worry that grows out of not knowing your standing before God. The first step is to pray in sincerity, asking God to soften your heart that you may believe. The steps Nephi followed are described in first few chapters of The Second Comforter. Those steps are not given to us merely to contemplate. They are given for us to follow.

As we see Nephi wrapping up his two books of scripture, he turns to the distant view of a return upon the earth of a “people of God.”  We could have been that people. We even fancy ourselves as being likely to be among such a people. But if we lived that kind of life, we would already associate with such beings here, in the flesh. We would know we have part with them, because we would be associating with heaven now, as they will do then.

There is no one else who you need to look to other than the Lord. There is enough revealed in the Book of Mormon to tell you what you must do to become part of His people. You don’t need me, or a program, or a leader, other than Christ. He has offered the opportunity for each of us to become part of His people.

Well, onward still….

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: 24-25

 
“Therefore, wo be unto him that is at ease in Zion!  Wo be unto him that crieth: All is well!”
 
The word “therefore” ties all that went before to this warning about “Zion.” The threat of damnation, the pronouncement of “wo’s,” and the cautions about false teachers spreading false teachings are all designed to cause unease to Zion. That would be us. Or it would be what we claim about ourselves.
 
It is foolish to turn Nephi’s message into a warning to some other latter-day group. The gentiles, who have received the Book of Mormon, and who claim they are better than others, puffed up with conceit about being chosen and highly favored of God, are the ones who would identify themselves as “Zion” in Nephi’s prophecy. Not others. Us.
 
If you have reacted to the previous discussion with the notion that the interpretation given is really just my “opinion,” and not an actual warning targeting the Latter-day Saints, you should reconsider. Although Nephi’s message has been construed to apply to other faiths, (and the language certainly permits it) this part of Nephi’s sermon makes the conclusion inevitable. He is not warning others. He is not primarily targeting the world of the last days. He is warning and attempting to save the souls of those who receive his writings and self-identify themselves as “Zion.”
 
This means if we are “Zion” we can never be “at ease.” We can never relent.  Self-praise and assuring words that make us relax are not only false, they cheat us whenever they remove the burden of repentance we must bear.

There can be no ease. There can be no determination that “all is well” until we have repented and come to Christ. When Christ has forgiven us, we can know we are forgiven.  When Christ has promised us eternal life, we can know we have eternal life. Until then, we remain at risk and in jeopardy every hour we are here. (1 Cor. 15: 30.) When, however, you know you are sealed up to eternal life, you have the more sure word of prophecy or the testimony of Jesus. (D&C 131: 5.)

 
When can a person know they have a part in Zion? When the Lord Himself has made them a citizen. When the description given below is the description of their lives, then they may know it will be well with them:
 
“They are they who received the testimony of Jesus, and believed on his name and were baptized after the manner of his burial, being buried in the water in his name, and this according to the commandment which he has given—  That by keeping the commandments they might be washed and cleansed from all their sins, and receive the Holy Spirit by the laying on of the hands of him who is ordained and sealed unto this power;  And who overcome by faith, and are sealed by the Holy Spirit of promise, which the Father sheds forth upon all those who are just and true.  They are they who are the church of the Firstborn. They are they into whose hands the Father has given all things—  They are they who are priests and kings, who have received of his fulness, and of his glory; And are priests of the Most High, after the order of Melchizedek, which was after the order of Enoch, which was after the order of the Only Begotten Son. Wherefore, as it is written, they are gods, even the sons of God—  Wherefore, all things are theirs, whether life or death, or things present, or things to come, all are theirs and they are Christ’s, and Christ is God’s.  And they shall overcome all things.” (D&C 76: 51-60.)
 
These are they who have been told by the voice of God from heaven that they have eternal life. They are those who have obtained a hope in Christ.
 
When the Gospel of Christ is taught, it is always the purpose to bring people to this point. It is not Christ’s Gospel when the teachings fall short of declaring this to the audience. Nephi was not trying to get you to improve your behavior or to become a good citizen. He was not attempting to make you a conservative, mainstream American. He was warning you to flee from this corrupt and failing society to a higher place where you can obtain communion with the Church of the Firstborn. A place where you join the household of God.
 
Zion is not and has never been the product of an institutional organization on this earth.  It is a byproduct of there being citizens of heaven living here. Zion is the only way such persons can live with one another. First obtain a hope in Christ, and then all things will be added to you.
 
Why, then, should there be no ease among us?  Because we have too few for the Lord to bring again Zion. Until then we do not have Zion, and our false claims to it only serve to make us at ease while there remains yet a great unfinished labor to perform.
 
It is Nephi’s love for us, his desire to see us saved and happy, that causes him to use such harsh words of warning. He knows what we lack. He wants us to overcome it all and join him in the chorus singing anthems of praise, because our joy cannot be expressed without such songs! (D&C 84: 98-102.)

2 Nephi 28: 21

2 Nephi 28: 21:

“And others will he pacify, and lull them away into carnal security, that they will say: All is well in Zion; yea, Zion prospereth, all is well—and thus the devil cheateth their souls, and leadeth them away carefully down to hell.”

Now we have reached a point where the audience becomes unavoidably identified with the gentiles of the last days who claim to be assembling as “Zion.” This term gets applied in the Book of Mormon in a highly selective way. It includes the following:

-Last days time frame;

-Post-restoration of the Book of Mormon;
-People who are either claiming or who have actually assembled together as Zion.

We are the only ones who fit this definition. Therefore the application of these verses to include us is required. We cannot point to others and say we are not among those being warned.

What does “pacify” mean?

What does “lull” mean?
What does “carnal security” mean?

If you have people who are pacified, lulled with carnal security, what kind of people are you speaking about?

Why would these people think they were “Zion?” What possible basis could people who are pacified, and lulled with carnal security have for thinking they are “Zion?”

What does it mean that “all is well in Zion?”  What does it mean “Zion prospereth?” Does “all is well in Zion” mean the same thing as “Zion prospereth?” If not, what is the difference?  Is one “spiritual” and the other “carnal?” 

Can one be an attitude, while the other is a measurement or statistic? Can “all be well in Zion” mean that we have comfortable controls and guarantees in place which will protect us?

Can “Zion prospereth” mean new converts, new buildings, new numbers, more tithing receipts, growth and political influence? What else might it mean?

Do we satisfy the notion that “all is well in Zion?”  That is, can you see a reason to say that Zion is well at present? Do our people say that?

Do we satisfy the notion that “Zion prospereth?” That is, can you see any reason to say that Zion is presently prospering? Do our people say that?

Why would it “cheat souls” to make them think “all is well in Zion” and that “Zion prospereth?”

Why would it lead people “carefully down to hell” for them to believe all is well and Zion prospers?

Can Zion ever relent? Can Zion tolerate a little sin? Does it cheat us if we are good, decent people, and we recognize we are good and decent? Even if we are good and honorable, can we be deceived? (D&C 76: 75.) How does prosperity blind us? Do John’s words to the Laodiceans tell us how we can err? (Rev. 3: 17.)

What quality does the devil employ to mislead us? Does being led away “carefully” mean it is harder to recognize the peril? Should it be hard to avoid deception? Why do those who take the Holy Spirit as their guide avoid this kind of deception? (D&C 45: 57.) Can anyone qualify to receive guidance from the Holy Spirit (Moroni 10: 5.) Can anyone qualify to receive Christ as their guide? (D&C 93: 1.)

What good does it do to follow even a true messenger, if you do not receive a testimony from Christ? (D&C 76: 98-101.)

To whom should you look for salvation?

Does part of the problem Nephi relates here grow out of the notion that being part of a group will matter? If you accept baptism and other saving ordinances from those with authority to minister them, but you do not come to Christ, will the ordinances alone save you? Since the ordinances do matter (Mark 16: 16; 2 Nephi 9: 23), what must you do after receiving them? (D&C 20: 25.) Is part of enduring to the end helping others within your own ward family? Can you just walk away from your obligations to the church after entering into the covenant of baptism? (Mosiah 18: 8-10.)

2 Nephi 28: 3

2 Nephi 28: 3:

” For it shall come to pass in that day that the churches which are built up, and not unto the Lord, when the one shall say unto the other: Behold, I, I am the Lord’s; and the others shall say: I, I am the Lord’s; and thus shall every one say that hath built up churches, and not unto the Lord—“

The Book of Mormon will become available to the remnant in a day when there will be “churches which are built up, and not unto the Lord.” Generally this is interpreted by Latter-day Saints to mean OTHER churches, but not ours.  However, the context requires all, including our own church, to be considered at risk as well. Here are the questions bearing on whether we (LDS) are among those being warned:

-Is the prophecy limited to the time before the Book of Mormon comes forth? (No; it will reach until the time when other records of the Lost Tribes are to come forth–a future event. (See, 2 Ne. 29: 13-14.)
-Is the prophecy about only those churches created by man, and not one intended to become Zion? (No; see verses 21-24.)
-Can a church established by the Lord become one which is not built up to Him?  (Of course; see Eze. 44: 10; Isa. 53: 6; John 5: 39.)

Does the promise that the Lord will never abandon His latter-day work (D&C 138: 44) mean that the church He established will not drift into condemnation?  (See D&C 84: 55-58.)

Should we, therefore, consider these warnings to be equally applicable to us as Latter-day Saints as to the larger community of churches? 

Nephi warns that each church will claim it is the Lord’s. Do we do that? Each will claim divine authority and approval. Do we do that? Each will assert it belongs to the Lord. Do we do that? But the question Nephi focuses upon is whether it is “unto the Lord.”

What does it mean for a church to be “unto the Lord?” What would the opposite be?

How certain are we that what we do as a church is building up to the Lord?  Do the procurement practices of the church “build up unto the Lord?” Does the auditor’s report in General Conference even begin to allow you to make that determination? If some of the large and well-connected Latter-day Saint families own the businesses which contract with the church and have become wealthy by reason of trading with the church, is there some question which ought to be considered about “building up unto the Lord” in how business is conducted?

I explained how the church distinguishes between tithing money and “investment income” in a post on April 1, 2010. Does this seem consistent with the Lord’s parable about the talents? (Luke 19: 20-23.) If in the parable, all returns realized on the money were the Lord’s, why does the return on the Lord’s tithing now become investment money to be used for commercial projects developing condominiums, shopping malls, banks, and other income-producing ventures? Who is benefiting? What careers and fortunes are being made? What families are being benefited? Are they the Lord?

Assuming the purpose of a church were to “build up unto the Lord” what single purpose would be most important? In the Book of Mormon, as I’ve explained earlier, the writers seek to have you trade unbelief for belief; then to trade belief for faith; then to come beyond faith and receive knowledge. The knowledge it would have you obtain is of Christ. (See Ether 3: 19.)

The lack of knowledge condemns a people who claim to be the Lord’s. Nephi quoted Isaiah in 2 Nephi 15: 13: [You will not understand Nephi’s purpose in quoting Isaiah if you are unacquainted with Nephi’s Isaiah.] “Therefore, my people are gone into captivity, because they have no knowledge; and their honorable men are famished, and their multitude dried up with thirst.” Captivity comes from a lack of knowledge. Joseph Smith warned that “a man is saved no faster than he gains knowledge.” (DHC 5: 588.) The ones who are considered “honorable” are “famished” because they lack knowledge. The “multitude” who follow the “honorable men” are in turn “dried up with thirst” because they are not taught enough to become saved. (2 Ne. 28: 14.)

If the Lord promises to never abandon His latter-day work (D&C 138: 44), does that mean men cannot abandon Him? Although men may abandon Him, can He work with you individually and “remember” His promises? Even if others are without knowledge, can you still obtain knowledge from Him? Though others may be “dried up with thirst” can you still obtain “living waters” from Him?

Can you rely upon the assertions from any church today that it is “built up unto the Lord?”  How can you be “built up unto the Lord” even if you do not have any institution you can trust to bring to you that knowledge? Was the Lord always intended to be directly involved in your life? (Matt. 11: 27-30.)

If “captivity” comes from a lack of knowledge, and Joseph Smith tied knowledge to salvation, then why is the correlated curriculum of the church focusing less and less on doctrine? Why was the Relief Society and Priesthood Manual on Teachings of the Presidents volume on Joseph Smith carefully edited by the Correlation Department so as to support meanings somewhat different than Joseph’s? If you think meanings were not changed, then go to the sources quoted in the History of The Church and read each of the whole statements made by Joseph from which the excerpts were taken. I leave it to you to decide if the edited versions in the church manual were or were not both incomplete and misleading.  [Personally, I was dismayed. But I have a sensitivity to words that is quite acute, and therefore something left out that is important to me may not be significant to you. You must decide that question for yourself. You will find it an interesting exercise even if you disagree with my conclusion.]

If a church claims to be built up to the Lord, but does not attempt to confer knowledge of the Lord upon people, then how are you to seek after this knowledge? [We are going to be discussing Nephi’s instruction to us about this very subject for the coming weeks. So keep the question in mind as we go forward.]

Remember this is the promised day when all are intended to grow into knowledge of the Lord, from the least to the greatest. (See, e.g., JS-H 1: 41 and Joel 2: 28-29; and D&C 84: 96-97.) “Those who remain” will remain because they have “knowledge” that will save them. Hence Joseph’s teaching about the link between “knowledge” and “salvation.” Also, the captivity spoken of by Nephi because people lack knowledge.

Go back to the post on Lecture 6 of the Lectures on Faith, April 21, 2010. If your church encourages you to become part of a broad mainstream without asking for the sacrifice of all things, then it is not requiring you to take the steps necessary to develop faith to save you. Rest assured, however, the Lord still has the same requirements, and He will work directly with you to develop you into a person who has the required knowledge. It was always intended to be individual. It is your quest. Others may encourage you along, but you must confront the process for yourself.

______________________________

[Now, as a complete aside, I want to address the misapplication and overreaching misinterpretation of the idea one is “evil speaking” when a person explains something that concerns them. First, we are dealing with the souls of men. We are addressing salvation itself. If there is an error in doctrine or practice, everyone has an obligation to speak up, from the least to the greatest. (D&C 20: 42, 46-47, 50-51, 59, among other places.) Second, the “truth” cannot ever be “evil.” Though the truth may cut with a two edged sword, truth is not and cannot be “evil.” Therefore, if someone should say something that is untrue or in error, then correct their doctrine, show the error, but do not claim what is good to be evil, nor support what is evil by calling it good. (2 Ne. 15: 20.) Using a broad generalization to stifle a discussion of the truth is a trick of the devil, who is an enemy to your soul. It is not the way of our Lord. He was always open to questions, always willing to answer questions, ever willing to speak the truth even when it caused those with authority over Him to be pained by His words. We must follow Him, and not men, in that example. Even if we would personally prefer to not endure insults but remain silent. So, rather than condemn something as “evil speaking” that you believe to be wrong, explain the error and bring us all into greater understanding. But if something is true, then even if it disturbs your peace of mind, it cannot be evil.]

1 Nephi 14: 15-16

“And it came to pass that I beheld that the wrath of God was poured out upon that great and abominable church, insomuch that there were wars and rumors of wars among all the nations and kindreds of the earth. And as there began to be wars and rumors of wars among all the nations which belonged to the mother of abominations, the angel spake unto me, saying: Behold, the wrath of God is upon the mother of harlots; and behold, thou seest all these things—” 

God’s wrath is “poured out” and takes a specific form: “wars and rumors of wars among all the nations and kindreds.” People go to war. The “wicked kill the wicked.” (D&C 63: 33;  Proverbs 11: 5; Mormon 4: 5.)

The wicked get to destroy one another, but they do not get to destroy the righteous. (1 Nephi 22: 16.)
The destruction of God’s judgment will be “among all the nations which belonged to the mother of abominations.” But that was all nations, was it not? Therefore, what nation will not be at war in this coming day?

The angel makes a point of stating what Nephi is beholding: “Behold, the wrath of God is upon the mother of harlots.” How is this God’s wrath? The answer is that when God is angry, He withdraws His spirit. (Helaman 6: 35; Helaman 13: 8.)  And when He withdraws His spirit from one, He generally pours it out on another. (Helaman 6: 34-36.)  When His spirit withdraws, men are left to their natural, carnal state, filled with envy, jealousy, covetousness, ambition and greed. When the heavens become silent, the judgments of God follow. (Revelation 8: 1; D&C 88: 95.)

This is the means by which the tares ripen in iniquity, and the wheat ripens in righteousness. However, to preserve the spirit among those to be saved in the last days, it will be necessary for the same priesthood, the same calling, to be in possession of those to be preserved. Otherwise they can’t ripen into wheat. (D&C 86: 1-11.)  For the wheat are destined for Celestial Glory and eternal life. (D&C 101: 65.) This cannot be realized without a covenant (D&C 132: 20) and the testimony of Jesus to them. (D&C 76: 51-57.)

How should we each proceed?

Can anyone make you “wheat” if you do not the things the Lord commands you to do? (Luke 6: 46–a favorite verse of President Kimball’s.)

Can anyone give you “oil” for your lamp?
What is your responsibility to obtain these things?
When the time comes that all nations of the earth are at war with one another as the means for the Lord’s wrath to be poured out upon the wicked, what is the role of the righteous? Will they join in the battle? Will they be spared?  (D&C 45: 68-71.)
Why does the Lord not require the righteous to shed the blood of the wicked? Why would He use the wicked to destroy the wicked?

If His spirit withdraws from the world, but remains with His Saints, what peril is there if the Saints don’t also withdraw from the world?

Will citizenship in both Babylon and Zion be possible? Will Zion need a bank?

1 Nephi 13: 37

“And blessed are they who shall seek to bring forth my Zion at that day, for they shall have the gift and the power of the Holy Ghost; and if they endure unto the end they shall be lifted up at the last day, and shall be saved in the everlasting kingdom of the Lamb; and whoso shall publish peace, yea, tidings of great joy, how beautiful upon the mountains shall they be.”
Now we encounter words that require us to know meanings first. For the Lord’s “Zion” to be brought forth, we need to know what “Zion” means. What is it? When the Lord calls it “my Zion” does it belong to Him. Will the Lord be the one who “brings again Zion” as stated earlier in the 3rd Nephi materials of Christ’s prophecy? (3 Ne. 16: 18, quoting Isaiah 52: 8.) What are the role of people in “seeking to bring forth His Zion?”

Will they actually “bring again Zion” or is that the Lord’s doing? Unless the Lord determines to “bring again Zion” will men be able to accomplish it? Even if they are quite sincere and determined? What, then, must precede Zion’s return?

Even if they are not given the commission or command to participate in Zion’s return, will they nevertheless be blessed if they seek to bring it again? Is the promised “gift and power of the Holy Ghost” promised to those who would seek to bring forth Zion? What does that mean? How could anyone accomplish that?
What does it mean to “publish peace?”

What does it mean to “publish tidings of great joy?”

How does the “publishing of peace” and “tidings of great joy” relate to having your feet become beautiful upon the mountains? (I’ve already discussed having your feet clean of the blood and sins of your generation in an earlier post, How Beautiful Upon the Mountains.)
Why feet “upon the mountains?” What “mountains?” Are these literal, or figurative, or both? If the “mountains” are a symbol, what do they symbolize?

Tuesday I went to the Salt Lake Temple early with a missionary who reported to the MTC on Wednesday. I teach him in priest quorum. I wanted to make sure before his departure that the “endowment” he received would include some details of what the Mountain of the Lord’s House was intended to confer. Young men are still teachable. I’d really like to move to the Primary, however. Primary kids, despite their energy, have open hearts and they are willing to receive.

By the time we get LDS adults to teach there is just too much idolatry to deal with….

Alma 13:14


 
“Yea, humble yourselves even as the people in the days of Melchizedek, who was also a high priest after this same order which I have spoken, who also took upon him the high priesthood forever.”
 
We have named a portion of the priesthood after Melchizedek. (It is not, however, the form which Melchizedek held. That is another topic I am not going to address here now. This area is complete mush in the minds of Latter-day Saint writers and commentaries. I can’t straighten that out on this blog.  I might take it up in a book and go through it methodically there.)

What is important is that the great events of Melchizedek’s time began when people humbled themselves and accepted the teachings of this “high priesthood” holder and were, thereby, saved.  Not only saved but also led into a fellowship which eventually turned into a City of Peace, or City of Salem, or Jerusalem, which was taken into heaven.

This prototype was so influential in the thinking of all who followed, that the high priesthood was named after Melchizedek. Even though he held Patriarchal Priesthood with its associated sealing power, he was the one after whom Melchizedek Priesthood was named in the form it was later transmitted which lacked sealing authority.  (Again, another topic.)

What is important in this verse is the connection between the existence of the one holding this authority (Melchizedek), and a humble people who would accept and follow those teachings.  The result of the combination of the two was that God came and dwelt among them.

This is a pattern that followed the previous pattern with Enoch.  This was the pattern Joseph wanted to return through his teaching and ministry. Joseph wasn’t able to accomplish it. We now hope to see it someday occur in the unfolding history of The Church of Jesus Christ of Latter-day Saints. The most recent book on this subject, now on sale at Deseret Book (unfortunately a red-flag for me) urges the idea that the only Zion we should expect to see will come when the church president allows or directs it to happen.

This verse suggests what is needed is: 1) humble people willing to accept teaching from a high priest after the ancient order and 2) a person having that authority who will teach.

What does this do to our current accepted model?

If Zion is to return, how will it return? Will it mirror what the Book of Mormon is teaching here?

Is the church president the one who will bring this gathering to pass?

Is the church president teaching doctrine about the fullness which will bring others into the rest of the Lord?

Has the church president brought a company into the Lord’s presence? Attempted to do so? Taught or written about how that will happen?  (If so, can someone point that out to me so I can read the talk, get the book or watch the video.)

How can I know I would actually have followed Melchizedek and become a part of his city by what I do today?  (I’d like to be among them, you see.)

Micah Chapter 3

O heads of Jacob, and ye princes of the house of Israel; Is it not for you to know judgment? 

Who hate the good, and love the evil; who pluck off their skin from off them, and their flesh from off their bones;  Who also eat the flesh of my people, and flay their skin from off them; and they break their bones, and chop them in pieces, as for the pot, and as flesh within the caldron.
 

Then shall they cry unto the Lord, but he will not hear them: he will even hide his face from them at that time, as they have behaved themselves ill in their doings. 
 

Thus saith the Lord concerning the prophets that make my people err, that bite with their teeth, and cry, Peace; and he that putteth not into their mouths, they even prepare war against him.  
 
Therefore night shall be unto you, that ye shall not have a vision; and it shall be dark unto you, that ye shall not divine; and the sun shall go down over the prophets, and the day shall be dark over them. 
 

Then shall the seers be ashamed, and the diviners confounded: yea, they shall all cover their lips; for there is no answer of God. 
 

But truly I am full of power by the spirit of the Lord, and of judgment, and of might, to declare unto Jacob his transgression, and to Israel his sin. 
 

Hear this, I pray you, ye heads of the house of Jacob, and princes of the house of Israel, that abhor judgment, and pervert all equity.
 
They build up Zion with blood, and Jerusalem with iniquity. 
 

The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money: yet will they lean upon the Lord, and say, Is not the Lord among us? none evil can come upon us. 
 

Therefore shall Zion for your sake be plowed as a field, and Jerusalem shall become heaps, and the mountain of the house as the high places of the forest.