This Land

The Gentiles were brought to this land by the direction of the Lord.  They are on probation, but the land does not belong to them.

During Christ's visit to this land he told the house of Israel that this was their land.  Quoting Isaiah he prophesied that after the destruction of the Gentiles the remnant would be established once again.  He said:

"Thy seed shall inherit the Gentiles and make the desolate cities to be inhabited" (3 Ne. 22:3).

The Gentiles' cities will become desolate.  The Lord will cause his people Israel to inhabit those cities.  They will forget the shame of their youth (3 Ne. 22:4).  They will remember their reproach no more (ibid.).  The Lord had forsaken them, but will gather them in everlasting kindness (3 Ne. 22:7-8).

The waster will destroy the wicked, but no weapon that is formed against the Lord's people shall prevail (3 Ne. 22:16-17).  

Have Been and Shall Be

"And now, behold, I say unto you, that ye ought to search these things.  Yea, a commandment I give unto you that ye search these things diligently; for great are the words of Isaiah.

"For surely he spake as touching all things concerning my people which are of the house of Israel; therefore it must needs be that he must speak also to the Gentiles.

"And all things that he spake have been and shall be, even according to the words which he spake" (3 Ne. 23:1-3).

There is an interesting parallel we behold in the scriptures.  The first side of it is that the Lord established his covenant anciently with a group of people who were called the house of Israel.  We are fairly familiar with the covenants he gave to that people.  We are familiar with their history; not that we know all the particulars of that history, but we understand and are taught about the perpetual stiffneckedness among a people that had been promised so much.

Though it is clear to us how the prophecies concerning that people played out, the situation in which they found themselves was not always apparent to those living out those prophecies .  Laman and Lemuel for instance thought that the Jews were a righteous people, even on the eve of their destruction and captivity (1 Ne. 17:22).  Their circumstances blinded them.  Tradition, culture, and everyday concerns blinded them.  Their desire to remain in babylon blinded them.  The people who provided us with the record of the Book of Mormon happened to awake and discover their awful situation, and prevailed upon God for guidance.

The other side of this parallel is that the Lord established his covenant in our day with the Gentiles.  This was all prophesied.  Because in the meridian of time Israel was stiffnecked and rejected Christ, and the Gentiles believed, it was promised that in the last days they would be first, and Israel last (3 Ne. 16:7).

We are fairly familiar with the covenants the Lord gave to us.  We are acquainted with stories from our history.  We don't know all the particulars of our history, but believe that we are chosen.  Our view of ourselves is different than the view we have of those Jews with whom God earlier established his covenant.  We think them foolish, and dismiss the idea that we may be like them.  We view them in a more true light than we view ourselves.  We view ourselves through the same lens the Jews used to view themselves.  We are like them in many ways.

The ancient messengers Mormon, Moroni, Nephi, Isaiah, and Christ viewed these two groups of people - the house of Israel and the Gentiles - as similar.  They were to share similar fates.  They are both extended the same covenants and opportunities, ultimately react to the message of the prophets in the same manner, and reap the same rewards.  They share parallel histories.  In other words, history repeats itself.  "All things that [Isaiah] spake have been and shall be."      

Isaiah's writings contain "all things" concerning the Lord's people.  The first group of people, who are the Lord's covenant people and whom he here identifies as the house of Israel, rejected the gospel, cast out the prophets, and couldn't recognized their Lord.  They were scattered and taken captive by their enemies.  Their cities became desolate.  They were considered harlots because they were not faithful to the Bridegroom, their God.  Despite all this, they considered themselves righteous by keeping up outward appearances.  They despised the message of repentance.  The Lord forsook them, and in his wrath hid his face from them (3 Ne. 22:7-8).

Christ prophesied: "therefore it must needs be that [Isaiah] must speak also to the Gentiles.  And all things that he spake have been and shall be, even according to the words which he spake." "Therefore," Christ goes on to say, write all this stuff down because "according to the time and the will of the Father they shall go forth unto the Gentiles" (3 Ne. 23:4).  In mercy, the Lord has given us the Book of Mormon warning us to pay attention to these things.

Much earlier in the Book of Mormon, after Nephi finished reading the words of Isaiah to his people, and recording them for our benefit, he says this to those who heard his message:

"And now behold, my beloved brethren, I would speak unto you; for I, Nephi, would not suffer that ye should suppose that ye are more righteous than the Gentiles shall be.  For behold, except ye shall keep the commandments of God ye shall all likewise perish; and because of the words which have been spoken ye need not suppose that the Gentiles are utterly destroyed" (2 Ne. 30:1).

Nephi's hearers were dismayed at the wickedness of the Gentiles.  I'm sure some thought the Gentiles were foolish, and dismissed the idea that they may be like us.  They were tempted to think they were better off than us.  Nephi warned them against that kind of thinking.  He made it clear to them that we're really all on the same awful ground unless we repent.  These groups of people "shall all likewise perish" unless they repent and "keep the commandments of God."  

Though Nephi consoles his contemporary listeners by saying, "don't worry, the Gentiles are not utterly destroyed," it should be no consolation to you.  It's dreadful to me to read.

I would not suffer that ye should suppose that ye are more righteous than the house of Israel had been.  As a people we, like ancient Israel, were promised the fulness and to be able to enter into the rest of the Lord, but would not hear (Isa. 28:12; D&C 84:24; D&C 45:28-29).  Who has obtained it? 

The Salt of the Earth

Nephi sets the stage for us early on in his writing (1 Ne. 10:11-14; and 13:3, 4, 10, 12-17, 19, 23, 25-26, 29-35, 38-40, 42).  He makes it clear who the Gentiles are.  We're then able to follow the prophecies about that people from that point on.  

When I read the biography of Bruce McConkie by his son Joseph a few years back, I noticed that the book began by introducing Elder McConkie's roots.  The author gives us details about Elder McConkie's parents, and his parents' parents.  It's nice to know a little more about the main character of the book by tracing the line a bit.  This is typical of most biographies that have been written about leaders of the Church.  You're always going to get a little background about the family.  

Nephi gives us the brief, but very clear genealogical background required for us to understand the identity and primary role of those who are called "Gentiles" throughout the entire book.  The verses mentioned above are the beginning pieces of the picture.  It is a picture that is developed fully only when considering the entirety of the Book of Mormon text.  

Whether or not we can now accept that the Book of Mormon is a prophecy about and warning to us, we can begin by considering the resurrected Lord's teachings to Lehi's descendants who were spared destruction at the time of Christ's death.  You can read the entire chapter for the context, but consider these words:

"But if the Gentiles will repent and return unto me, saith the Father, behold they shall be numbered among my people, O house of Israel.

"And I will not suffer my people, who are of the house of Israel, to go through among them, and tread them down, saith the Father.

"But if they will not turn unto me, and hearken unto my voice, I will suffer them, yea, I will suffer my people, O house of Israel, that they shall go through among them, and shall tread them down, and they shall be as salt that hath lost its savor, which is thenceforth good for nothing but to be cast out, and to be trodden under foot of my people, O house of Israel" (3 Ne. 16:13-15).

Skimming over these verses makes it easy to maintain a belief that the term Gentiles isn't talking about us.  It is too easy for us to assume that when those heathen Gentiles repent they will then be numbered among the Church.  That's not what this is talking about, however.

When in modern revelation the Lord repeats phrases he has previously used we should listen up.  In our day the Lord has given us further light to understand the records we possess.  On 16 December 1833 he revealed to the Prophet:

"When men are called unto mine everlasting gospel, and covenant with an everlasting covenant, they are accounted as the salt of the earth and the savor of men;

"They are called to be the savor of men; therefore, if that salt of the earth lose its savor, behold, it is thenceforth good for nothing only to be cast out and trodden under the feet of men" (D&C 101:39-40).

How can the Gentiles about whom Christ is prophesying in 3 Nephi "be as salt that hath lost its savor," if those Gentiles have not been "called" and have not made "covenants" by the proper authority?  Those Gentiles who have never been "called," have thus never been "accounted" as the "salt of the earth and the savor of men."  If the Gentiles about whom Christ is prophesying are indeed those who have been "called unto mine everlasting gospel," and who "covenant with an everlasting covenant" to obey it, how is it that they will, according to the words of Christ given unto Him by the Father, need to "repent and return unto me?"  

When you consider the Book of Mormon in truth and with honesty, you begin to realize that you have many more questions than you thought you had answers.  You need these questions.  They lead you to Christ. 

I've focused almost wholly on us, and the role we have to play, and our identity, and how the Book of Mormon is a warning to us.  We should remember the book's preeminent purpose.  It will show the remnant "what great things the Lord hath done for their fathers; and that they may know the covenants of the Lord, that they are not cast off forever" (Title Page).  It was also given that the Gentiles might be convinced that "Jesus is the Christ" (ibid.).  We can only fulfill our role when we properly understand it.

Who Are You?

The message of repentance in the scriptures was often to a religious crowd who considered themselves the Lord's people and who thought they were righteous (Luke 18:9-14).  

One of the reasons we may feel the Book of Mormon's message of repentance doesn't apply to us as "faithful" Latter-day Saints is because our lives, by and large, are in harmony with the principles taught from our pulpits and in our Sunday schools.  We keep the commandments and fulfill our callings.  Although we acknowledge in word that the message of repentance still applies to us as much as anyone, we are often perplexed about what it is we must repent of.

Besides serious transgressions, one of the things we must repent of are our misconceptions, and false traditions; or, what the Book of Mormon calls "unbelief." 

God's prophets mourn our state of unbelief because it causes us to not "search knowledge, nor understand great knowledge, when it is given unto them in plainness, even as plain as word can be" (2 Ne. 32:7).  Because of that unbelief and stiffneckedness the Spirit stops the utterance of prophets when they might otherwise desire to share more about God's plan (ibid.).

King Benjamin taught that unbelief is a result of failing to read and understand God's word (Mosiah 1:5).  Because men fail to search the scriptures they "dwindle in unbelief" and fail to believe the truth when it is taught to them "because of the traditions of their fathers" (ibid.).  Dwindling in unbelief disables men so that they cannot understand the word of God.  This lack of understanding hardens men's hearts (Mosiah 26:3).  

In order for us to repent of and conquer unbelief we must come into contact with the "light of the glory of God" (Alma 19:6).  This encounter will cast away unbelief and dispel the clouds of darkness (ibid.).  For the majority of Latter-day Saints this encounter will begin to occur as we search the scriptures, but particularly the scriptures of the restoration.  We can choose to have this encounter with light and truth and begin to peel away the dark scales of unbelief, or we can choose not to receive the light.  Those who choose not to receive the light will be deceived, for they will not have the light required to discern between true and false messengers.  They will not be prepared for the "test" that Heber C. Kimball prophesied would overcome us in our day.         

In order for you to begin to remove the condemnation under which you labor you must take the Book of Mormon seriously.  

In order for you to begin to take the Book of Mormon seriously (or to not "treat it lightly") you must understand its message.  

In order for you to begin to understand the message of the Book of Mormon, it is vital for you to dismiss false notions about who "My people, O House of Israel" are, and who "the Gentiles" are.  

The truth of the matter is disconcerting for many people when presented with it, and so they choose not to search out the matter.  They think that those who would voice an opinion contrary to their traditions are "mad" (Mosiah 13:4).  Why is it that when a prophet declares the truth about the scriptures the religious are angry with him?  Must a man be a false prophet because his message angers you?  Must a prophet's message make you feel good about yourself?   

A proud man will usually choose to remain blind even when presented with light and truth because it salves his conscience to retain a false identity.  Doing so allows him to retain his pride, and believe in the message that "all is well" (2 Ne. 28:21).  But the Lord has made it clear that we have to shed false traditions and become humble and accept truth if we will be saved (Alma 32:15-16). 

The Latter-day Saints are the Gentiles of the Book of Mormon, and the Gentiles to whom it was written.  It was written for those Gentiles who are its readers, not those who are not its readers.  It was written in clarity that the Gentiles might understand the mission we've been called to perform.  The book defines our role.

Joseph Smith knew he was the "Gentile" who was chosen to begin the latter-day work (Title Page).  He referred to the rest of the Saints as "Gentiles" in the Kirtland Temple dedicatory prayer, which he received by revelation (D&C 109:60).  Throughout the Book of Mormon the writers are persistent and consistent in their use of the term.

Without explaining the entire issue, it's important to be presented with the idea so that it may be searched out.  Those who look into the matter will begin to see it clearly.  From beginning to end, European descendants are the "Gentiles" of the Book of Mormon, nobody else.  Unless you are a Latter-day Saint who also happens to be Native American, you are not the "remnant" or the "House of Israel" spoken of in the Book of Mormon.      

Don't let prejudices, misunderstandings, and false traditions deter your search.  Never mind what you think your Patriarchal blessing tells you about the meaning of "the House of Israel" in the Book of Mormon.  Those first or last sentences about lineage in your blessing no more help you understand the Book of Mormon than does the term "High Priest," as we use it today, help us to understand Alma 13.  They're almost wholly different.  Those things will all become clear as you discard false traditions and put off unbelief.  It doesn't matter if you descend from the House of Israel way back when, you are a "Gentile" to the Book of Mormon writers.     

Once you can understand your identity, the prophecies and messages of the Book of Mormon will begin to become very real to you.  The Book, as a whole, will begin to make much more sense.  You will be able to see more clearly, in order that a more thorough repentance may begin to take place.  It will be a precious gift, opening up to your view the fulness of the Gospel.  But not until we can put off "unbelief."  If we fail to understand our identity and the message of the Book of Mormon, we are dwindling in unbelief.

Many of our ideas about the scriptures are correct, but misapplied.  Many of our precepts are true and scriptural, but misunderstood.  It is true that the repentant Gentiles will ultimately be numbered among "the House of Israel" (2 Ne. 10:18).  We've gotten too far ahead of the game, however, in assuming that we've already made it.  We haven't.  The House of Israel will very soon receive the Book of Mormon and the fulness of the Gospel.  They haven't received it yet, but they will soon.  It will be brought unto them by the kings and queens of the Gentiles, who will act as nursing fathers and mothers to them (2 Ne. 10:9).

The Prophet Abinadi, Part 3

The Prophet Abinadi, Part 3

Continuing with Mosiah 11:21-25

Abinadi prophesies that Noah and his people will be destroyed.  The Lord will “deliver them into the hands of their enemies,” and “they shall be brought into bondage,” and “I will suffer them that they be smitten by their enemies” (vv. 21-24).  This was the prophecy given to him of the Lord to utter.  It was easy to be understood by all who would hear.  Whether or not they understood how it was to be accomplished, Abinadi’s prophecy made the king and his priests angry precisely because they clearly understood what the message was. 

Prophecy is not always this clear or easy to interpret before the prophesied event actually occurs, but once the event has happened it is apparent that it had been foretold by prophecy.  There is a reason for this.  Despite a perfect knowledge of all that is, was, and ever will be, the Lord must preserve the agency of man, and not allow prophecy to control the event (D&C 130:7).  “Therefore, having some difficulty in attaching specific meaning to the prophecy is exactly in keeping with prophecy's traditional way of communicating an event” (Snuffer).

When it comes to a message of repentance however, and in communicating the necessary consequences for rejecting such a message, the Lord, in mercy, will always be very clear. 

The Lord has been clear with us in the last days, just as he has in the past.  The Book of Mormon has provided us with clear prophecies for our own day.  3 Ne. 16 contains what Hugh Nibley called the “great warning” and “great prophecy” of the Book of Mormon.  The scriptures to which he referred are rarely considered.

“But wo, saith the Father, unto the unbelieving of the Gentiles – for notwithstanding they have come forth upon the face of this land, and have scattered my people who are of the house of Israel; and my people who are of the house of Israel have been cast out from among them, and have been trodden under feet by them;

“And thus commandeth the Father that I should say unto you: At that day when the Gentiles shall sin against my gospel, and shall reject the fullness of my gospel, and shall be lifted up in the pride of their hearts above all nations, and above all the people of the whole earth, and shall be filled with all manner of lyings, and of deceits, and of mischiefs, and all manner of hypocrisy, and murders, and priestcrafts, and whoredoms, and of secret abominations; and if they shall do all those things, and shall reject the fullness of my gospel, behold, saith the Father, I will bring the fullness of my gospel from among them” (3 Ne 16:8, 10).

The Lord says that the Father commanded him to say these things.  The prophets prophesy declaring “thus saith the Lord.”  Here we have the Lord himself prophesying declaring thus “saith the Father.”  The prophecy states that “when the Gentiles shall sin against my gospel” (you can’t sin against the gospel unless you’ve got the gospel), “and shall reject the fullness of my gospel,” the “fullness” will be brought from among them.  What does this mean?  Has this prophecy uttered by Christ been fulfilled?  If not, will it at some point be fulfilled?  If not, why not?  Is it because the Gentiles won’t be “filled with all manner of lyings, and of deceits, and of mischiefs, and all manner of hypocrisy,” but with honesty, truth, and virtue?  Take a look around. 

The prophecy goes on to say:

“But if the Gentiles will repent and return unto me, saith the Father, behold they shall be numbered among my people, O house of Israel.

“And I will not suffer my people, who are of the house of Israel, to go through among them, and tread them down, saith the Father.

“But if they will not turn unto me, and hearken unto my voice, I will suffer them, yea, I will suffer my people, O house of Israel, that they shall go through among them, and shall tread them down, and they shall be as salt that hath lost its savor, which is thenceforth good for nothing but to be cast out, and to be trodden under foot of my people, O house of Israel” (vv. 13-15).

Whether or not this occurs is dependent upon the willingness of the Gentiles to “repent and return unto [Christ], saith the Father.”  Though the word “if” appears, granting unto the Gentiles a choice in the matter, Christ goes on to say that it is only after the house of Israel (the seed of Lehi) has been given “this land for their inheritance” that the words of the Prophet Isaiah “shall be fulfilled” (vv. 16-17).      

Now back to Abinadi.  There were two major consequences the people would face if they rejected the message to repent.  The first is what we’ve already covered: they would be brought into bondage and smitten by their enemies.  The other consequence of their failure to repent is that “when they shall cry unto me I will be slow to hear their cries,” and “I will not hear their prayers.”

In another place the Lord uses slightly different words to clarify the same intended consequence of Israel failing to repent:

“And when ye spread forth your hands, I will hide mine eyes from you: yea, when ye make many prayers, I will not hear” (Isa. 1:15).

Many books have been written, and many talks have been given in an attempt to help us all make some revelatory breakthrough.  Too many of us are wondering why we can’t seem to get an answer from heaven, and think that if we eat more peas and shave every day it will do the trick.  Good ideas are helpful, especially if based upon formulas given by the Lord in scripture (you might find a basis for eating peas in D&C 89, for example.  You’ll have a harder time backing up modern Mormon culture with the scriptures, however).  But unless you are willing to consider the reality of “your minds” being “darkened,” good ideas get you nowhere (D&C84:54).  The heavens will remain as brass over your head. 

Are the revelations given to Joseph Smith about “the children of Zion” being “under condemnation” true (D&C 84:54-58)?  That sounds serious.  Is it serious?  President Benson believed that revelation applied to the saints in his day.  Can you prevail upon God for answers if your mind is darkened, or if you are under condemnation?  Or “when ye spread forth your hands” will he hide his eyes from you?  How might we first prevail upon God to remove the condemnation?  Have you ever asked God if you are really under condemnation?  Where much is given much is required (D&C 82:3).

Why is it our common, shared experience to say our rote and vain prayers and wonder if revelation is real in our day?  To wonder whether visions are real, and if angels really do visit men and women (Moro. 7:36-37)?  Just read early church history for one week and you’ll decide there’s an appreciable difference in the experiences of Joseph and his companions and ours today.  It’s a frustrating and inviting experience.  It should bother you.  It’s good to let it bother you.  Let it bother you unto repentance and faith in Christ, and not unto destruction.  If these ideas bother you and cripple your spirituality, then discard them.  If these ideas bother you and motivate you to repent and return to Christ, then know that it is of God. 

The Holy Ghost can teach us the truth of all things (Moro. 10:5).  Even the light of Christ, which has been given to all men, will guide you into all truth.  We should follow that light back to His presence.