Gentiles in Prophecy Part I

Joseph Smith recorded in the Kirkland Temple dedicatory prayer that we, the members of the Church of Jesus Christ of Latter-day Saints "are identified with the Gentiles." (D&C 109:60).

By analyzing the term Gentiles wherever it appears, it becomes easy to trace the Gentiles’ history and future. Putting together a scriptural picture of what happens to the Gentiles serves as a second witness not only of the Gentiles’ ¹saving role toward the house of Israel, but ²of the reversal that ultimately occurs between the Gentiles and the House of Israel (Jews, 10 Tribes and Lehi's Descendants). Most of the scriptural references cited contain the term Gentiles. 

The New Testament shows that the Jews receive the first opportunity to accept the gospel. But when these “judge (them) selves unworthy of everlasting life,” the gospel turns to the Gentiles (Acts 13:46).

The blessing of Abraham, instead of resting on the Jews, now rests on the Gentiles who accept Christ (Galatians 3:14). God pours out the Holy Ghost on the Gentiles. Many are converted.

The Book of Mormon and the Doctrine and Covenants details the Gentiles’ latter-day experience. Nephi calls the latter days “the day of the Gentiles” (2 Nephi 27:1). He identifies them as primarily the Europeans who go out of captivity to the land of America (1 Nephi 13:2-4, 10-14, 13-16, 30).

The Gentiles who migrate to America obtain the land for their inheritance (1 Nephi 13:15; Mormon 5:19). The Lord blesses the Gentiles, and they prosper in the land (1 Nephi 13:20; 2 Nephi 10:10).

The Gentiles afflict Lehi’s descendants and act as a scourge to them (2 Nephi 10:18; 3 Nephi 20:28). Yet, the Gentiles do not utterly destroy them (1 Nephi 13:30-31).

The Lord raises up a mighty nation among the Gentiles in America (1 Nephi 22:7). This is a land of liberty to the Gentiles and they have no kings (2 Nephi 10:11; 3 Nephi 21:4). The Lord makes the Gentiles on this land mighty above all (1 Nephi 13:30; 3 Nephi 20:27). He delivers the Gentiles on this land from all other nations (1 Nephi 13:19).

The Gentiles have a book that is of great worth to them (1 Nephi 13:20-23). They receive it from the Jews (the Bible), and they carry it to Lehi’s descendants (1 Nephi 13:26, 38; Mormon 7-8).

Plain and precious parts of the Bible are removed by the mother of abominations, the church of the devil (1 Nephi 13:26-28). A defective gospel makes the Gentiles stumble, giving Satan great power over them (1 Nephi 13:29, 34).

God does not leave the Gentiles in a state of blindness. In the day the Gentiles hearken to the Lamb, he takes away their stumbling blocks (1 Nephi 14:1). The truth comes to the Gentiles as a blessing (3 Nephi 16:7; 20:15). 

The Book of Mormon supplies what the Bible lacks, and comes forth from the Nephites to the Gentiles (1 Nephi 13:34; 3 Nephi 16:4; 21:2). Many of the Gentiles believe the Book (2 Nephi 30:3). The Book of Mormon contains the fulness of the Gospel (D&C 20:8-9).

God also pours out the Holy Ghost as a blessing upon the Gentiles (3 Nephi 16:6; 20:27), and they are convinced that Jesus is the Christ (2 Nephi 26:12). The Lord establishes his Church among the Gentiles, and they come into the covenant he made with the house of Israel (3 Nephi 21:22). The Latter-day Saints are identified with the Gentiles (D&C 109:60).

The Book of Mormon is given to try the faith of the Gentiles: it contains but the “lesser part” of Jesus’ words to the Nephites (3 Nephi 26:8). If the Gentiles believe that portion—the Book of Mormon—the Lord will manifest to them the greater things also (3 Nephi 26:9). If they don’t it shall turn to their condemnation (3 Nephi 26:10; D&C 84:54-57).

The Book of Mormon contains warning to the Gentiles. Two consecutive histories of fallen peoples on this land forewarn the Gentiles of their own imminent fate (Ether 2:11; 8:26-26). Mormon also describes the destruction of the Nephites as a warning to the Gentiles  (Mormon 6:1-22).

The Lord bids the Gentiles to come unto Him (Ether 4:13). In Him they may be cleansed and sanctified (Ether 4:6-7). The Book of Mormon teaches that people can rend the veil of unbelief—which has caused them to remain in an awful state of wickedness, hardness of heart, and blindness of mind—by calling on the Father in the name of Jesus with a broken heart and a contrite spirit. It further teaches that the great and marvelous things hidden up from the foundation of the world are the Father’s fulfillment of his covenant with the house of Israel, as contained in the revelation of John. These great and marvelous things, however, have not yet been revealed (Ether 4:15-16). As adverse as it may seem, we conclude from these scriptures that many of us as Gentiles still remain in an awful state of wickedness. We have not yet rent the veil of our unbelief.

Moroni shows us in Ether how the Brother of Jared “rent the veil” (Ether 3:1-20). The Lord now bids the Gentiles to do the same (Ether 4:13).

The Lord’s great and marvelous work typifies the greater things spoken of by Moroni in Ether. The Lord performs that work among the Gentiles (1 Nephi 22:8; 2 Nephi 29:1; D&C 35:7). To that end He sends among them the three Nephites (3 Nephi 28:32). The great and marvelous work involves the coming forth of the words of Christ (3 Nephi 28:32-34). The Father empowers a latter-day servant to bring forth the words of Christ to the Gentiles (3 Nephi 21:8-11); compare Isa. 52:13-15). 

The Book of Mormon contains less than a hundredth part of Jesus’ words to the Nephites (3 Nephi 26:6). Yet, in the last days, the fulness of Jesus’ words comes forth to the Gentiles (3 Nephi 16:7) in accordance with the servant’s mission (3 Nephi 21:11).

The plates of Nephi contain the greater part of what Jesus taught the people (3 Nephi 26:7). They, therefore, are among the “other books” to come forth (compare 1 Nephi 13:39). They “make known to all kindreds, tongues, and people, that the Lamb of God is the Son of the Eternal Father, and the Savior of the world” (1 Nephi 13:40). They make known the folly and abominations of the Gentiles (3 Nephi 21:9, 11; D&C 35:7).

Prophecies about the Gentiles in the latter-days thus show two facets. Those ¹Gentiles who are under condemnation—which causes the Lord to withhold from them the greater things (3 Nephi 26:10)—²will remain under condemnation if they do not repent. For that reason, the Gentiles must turn from their evil ways (compare Mormon 5:22).

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In the latter days, the gospel turns first to the Gentiles (D&C 90:9). But when the Gentiles reject the fulness, His gospel turns to the Jews and other natural lineages of Israel (1 Nephi 13:42; 3 Nephi 16:10-11; 20:28-31).

Many Gentiles will not believe the great and marvelous work—will not believe the words of Christ (3 Nephi 21:9, 11). The words of Christ and the Brother of Jared’s vision cover the entire history of humanity (3 Nephi 26:1-4); Ether 3:25, 27). In that respect, they resemble the Bible more than the Book of Mormon does. The two full accounts will come forth to the Gentiles—and turn from the Gentiles to the house of Israel (3 Nephi 26:7-9; Ether 4:4-6; 12:22).

From these scriptures we gain a clearer idea of how so many Gentiles will sin against the gospel of Jesus Christ (compare 3 Nephi 16:10). They will disavow the new revelations the Lord will bring forth. Having formerly received the gospel, many Gentiles will now reject it (3 Nephi 16:10; 20:15, 28). Refusing to come unto Christ and obey his voice, these Gentiles will be as “salt that hath lost its savor” (3 Nephi 16:15; D&C 101:39-40).

At the time they reject the fulness of the gospel, the wicked Gentiles are “lifted up in the pride of their hearts” (3 Nephi 16:10). Being “lifted up in the pride of their eyes,” they “put down the power and miracles of God” (2 Nephi 26:20; Moroni 10).

Publishing for money, they “preach up unto themselves their own wisdom and their own learning, that they may get gain and grind upon the face of the poor” (2 Nephi 26:20). These Gentiles have no charity for their fellow beings (Ether 12:35-37). They don’t thank the Jews nor Lehi’s descendants for the scriptures they have received from them (2 Nephi 29:4; 33:14; Ether 12:23, 35). The Lord lengthens out his arm to the Gentiles all the day long (2 Nephi 28:32). But they mar the Lord’s servant who brings forth His words (3 Nephi 21:10-11). Nephi offers no hope for the Gentiles unless they reconcile themselves to Christ (2 Nephi 28:32; 2 Nephi 33:9).

When the ¹Gentiles reject His words, the ²Lord cuts them off from His people (2 Nephi 21:11, 20). He removes the fulness of his gospel from among the wicked, giving it to those who receive it (3 Nephi 16:10; 20:28-31). With the wicked Gentiles’ apostasy and its aftermath, the times of the Gentiles are fulfilled (D&C 45:28-33).

The wicked Gentiles bring down the fulness of God’s wrath, just as the Jaredites and Nephites did (compare Ether 2:11). The Lord visits the Gentiles “with thunder and with earthquake, and with a great noise, and with storm, and with tempest, and with the flame of devouring fire” (2 Nephi 27:2; compare Isa. 29:6). The sword of Justice falls on the wicked Gentiles (3 Nephi 20:20; Ether 8:23).

 

Lehi’s descendants, whom God empowers, marshal themselves and vex the wicked Gentiles (D&C 87:5). They go among the Gentiles like a lion among the beasts, treading down and tearing to pieces (3 Nephi 20:16; 21:12; Mormon 5:24; compare Micah 5:8). Lehi’s descendants, who are of the house of Israel, inherit the Gentiles’ lands and cities (3 Nephi 22:3; compare Isaiah 54:3).

Some Gentiles will, however, turn from their evil ways and will repent and be numbered among the house of Israel (3 Nephi 16:6; 21:22).

The gospel goes first to the Gentiles and then to the house of Israel (1 Nephi 10:14; D&C 19:27). The Gentiles take the gospel to Lehi’s descendants (1 Nephi 15:13, 17; 3 Nephi 21:5) and also to the Jews (3 Nephi 16:4; D&C 14:10). The Twelve, the Seventy and other Latter-day Saints assist in carrying the gospel to the Jews (D&C 107:33-35; 133:8).

The house of Israel receives the Book of Mormon through the fulness of the Gentiles (3 Nephi 16:4; 21:5). That involves the sealed portion of the Book of Mormon and “other books” (2 Nephi 27:21-23; Ether 4:407, 13-15; 1 Nephi 13:39-41).

The Lord softens many Gentiles’ hearts toward Lehi’s descendants (2 Nephi 10:18). Many care for the house of Israel and sorrow for their destruction (Mormon 5:10-11). They nurse the house of Israel and serve as fathers and mothers to them (1 Nephi 22:6, 8; 2 Nephi 10:9, 18). They minister the gospel’s fullness to Lehi’s descendants (1 Nephi 15:13-14). 

When the times of the Gentiles are fulfilled, the Jews again gather to Jerusalem (D&C 45:24-25). The righteous Gentiles assist the house of Israel in gathering them from dispersion; they carry the house of Israel to the lands of their inheritance (2 Nephi 10:8).  They assist Lehi’s descendants to gather to the New Jerusalem (3 Nephi 21:24). They help Lehi’s descendants to build the city (3 Nephi 21:23). The Lord blesses the righteous Gentiles by numbering them with the house of Israel (2 Nephi 10:18; 3 Nephi 16:13). The righteous Gentiles are also the covenant people of the Lord (2 Nephi 30:2; 3 Nephi 21:22).

To more clearly understand our being identified with the Gentiles, see:

Gentiles in Prophecy Part 2

Jesus' Second Prophecy

Jesus’ Second Prophecy

3 Nephi 21:1-29

Of course these two prophecies are not literally Jesus' first two prophecies, but for purposes of this discussion, I have identified them as such because of how they interact with each other.

Before we get into Jesus' second prophecy, let me give credit to Avraham Gileadi for discovering these structures. I have searched these prophecies diligently, received the spirit of revelation, and can say that I know of myself that they are true, as are the prophecies of Nephi and Jacob concerning these last day events. This is true also of the Old Testament prophets, particularly Isaiah, and of other prophecies of Jesus. 

As I wrote in the preface of this blog, "Nothing I have written or will write in this blog is original. I take from many sources, the most important of which is the standard works. But from all the sources, I take the word of God. I do not give my interpretation of any scripture, but rely on the Lord to use the same terms and definitions consistently. My experience has been that the more I search, ponder, learn and receive of His words, the more likely I am to learn as His words speak to me.

The Savior is the sole source of truth and light in my life. I listen to what others say, but rely on His words and the Holy Ghost to tell me if what others say is consistent with what He has said."

His words become my words no matter who says or writes them, and when it comes to the word of God, I have no problem putting forth as my words, the words of others. Also I do not put forth anything until I come to know for myself by personal revelation. And then I stand as a witness.

As I discussed in the first post concerning Jesus' first prophecy, in Nephi's sequence the great and marvelous work leads to an irrevocable division between those found on the one hand or the other (1 Nephi 14:7). This gains significance as we compare Jesus' second prophecy with the first. The second prophecy refers directly to the Lord's great and marvelous work. It equates the great and marvelous work with the mission of the Lord's servant.

A summary of the second prophecy (3 Nephi 21:1-29) follows. 

 

a—The dispersed house of Israel gathers together and is established in Zion (21:1)

 

  b—The Book of Mormon comes forth from the Gentiles to the house of Israel (21:2-5)

 

    c—The Gentiles are established in America as a free people—after the house of Israel defaults—by the power of the Father (21:4-6a)

 

      d—Some Gentiles, who do not harden their hearts, repent and come unto Christ; they are numbered among the house of Israel (21:6b)

 

        e—The Father fulfills his covenant with the house of Israel (21:7)

 

          f—The kings of the Gentiles shut their mouths when new things are preached to them (21:8)

 

            g—The Father performs a great and marvelous work among the Gentiles (21:9a)

 

              h—Many among the Gentiles do not believe the great and marvelous work when it is declared to them (21:9b)

 

            g—The Lord heals his servant after he is marred by the Gentiles (21:10)

 

          f—The Lord’s servant brings forth the words of Christ to the Gentiles by the Father’s power (21:11a-c)

 

        e—The Gentiles are cut off from the Lord’s covenant with the house of Israel and are trodden down by them (21:11d-21)

 

      d—Some Gentiles who do not harden their hearts repent and hearken to the words of Christ; they are numbered among the house of Israel (21:22)

 

    c—The house of Israel is established; they gather to the New Jerusalem; the power of heaven and the Lord abide in their midst (21:23-25)

 

   b—The gospel comes forth from the Gentiles to the house of Israel (21:26a)

 

a—The Lord’s dispersed people gather home to the land of their inheritance (21:26b-29)

Jesus’ second prophecy emphasizes what happens to the Gentiles, of which we are identified. Although the Gentiles (us) receive an opportunity to be blessed under the Lord’s covenant with the house of Israel, in the end many Gentiles (us) do not repent (3 Nephi 21:6, 14). These are cut off from the covenant because they refuse to believe the words of Christ (3 Nephi 21:11). At that point the house of Israel treads them down (3 Nephi 21:12–21). 

These things repeat essentially the same scenario we find in Jesus’ first prophecy. In Jesus’ second prophecy, however, the Lord’s servant conveys the words of Christ to the Gentiles and to the kings of the Gentiles (3 Nephi 21:8–11). As the structure’s centerpiece shows (see h), many do not believe the great and marvelous work, or do not believe the words of Christ (see h in Jesus' first prophecy). From the context of the prophecy, we learn that these disbelievers make up a majority of the Gentiles, including a majority of the Ephraimite Gentiles. While at first the gospel and the Book of Mormon go from the Gentiles to the house of Israel (3 Nephi 21:4–5), in the end the Gentiles themselves by and large reject the mission of the Lord’s servant (3 Nephi 21:10–12). 

On the other hand, the Father reestablishes his covenant with the house of Israel (3 Nephi 21:4, 7). This action implies that the house of Israel accepts the words of Christ, which the Lord’s servant brings forth. To the house of Israel, the words of Christ come as “good tidings” (3 Nephi 20:40; compare Isa. 52:7). 

As the house of Israel accepts the gospel, they gather from exile and build the New Jerusalem; Christ himself and the power of heaven dwell in their midst (3 Nephi 21:24–29). 

Those Gentiles who repent are numbered among the house of Israel, and with the house of Israel, they inherit the land of America (3 Nephi 21:22). At the center of the chiasm appear the prophecies of Isaiah about the great and marvelous work (3 Nephi 21:8–10; compare Isaiah 29:14; 52:13–15). 

Jesus’ two prophecies are thus similar. Things they have in common are the Lord’s rejection of many Gentiles (us) and his reacceptance of the house of Israel, the Lord’s fulfillment of his covenant with the house of Israel, their gathering to the lands of their inheritance, the house of Israel’s treading down the Gentiles, and the house of Israel’s being permanently established, with the powers of heaven and the Lord in their midst. 

Both prophecies also refer to the Lord’s servant, who brings forth to the world the words of Christ (3 Nephi 20:43–45; 21:8–11). These are referring to the words of Christ we do not yet have. In addition, both prophecies center on the prophecies of Isaiah. Descriptions of the mission the Lord’s servant fulfills to the kings of the nations, and the Father’s baring his arm to all nations, originate in the same passage in the book of Isaiah (see Isaiah 52:10, 13–15). The physical marring of the Lord’s servant, which the Lord counters by a miracle of healing (3 Nephi 20:44; 21:10), is similarly prophesied in this Isaiah passage (Isaiah 52:14). The same passage in Isaiah speaks of the exodus of the house of Israel out of Babylon (see Isaiah 52:11–12), an event that appears in both prophecies (3 Nephi 20:41–42; 21:29). Both prophecies also rely on the prophecies of Micah to portray the treading down of the Gentiles by the house of Israel (3 Nephi 20:16–19; 21:12–18, 21). 

Such dependence on the Hebrew prophets, particularly Isaiah, shows a relationship with Nephi’s prophetic sequence. Whereas Nephi quotes from Isaiah 48–49 about the Lord’s servant and the new exodus out of Babylon, Jesus quotes these things from Isaiah 52. That Jesus ends his first prophecy by quoting most of Isaiah 52 (see 3 Nephi 20:32–45) and his second prophecy by quoting all of Isaiah 54 (see 3 Nephi 22:1–17) raises a further point. Such structuring leads us to look for at least a reference to Isaiah 53 somewhere between the two. That reference we find in 3 Nephi 21:9 and 11. There we read that some Gentiles “will not believe” the great and marvelous work nor the words of Christ that the servant brings forth. Of course, this statement implies that some Gentiles will believe.

More importantly, when we compare the two centerpieces of the structures (see h/h), we see that the great and marvelous work has to do with the Lord’s servant bringing forth the words of Christ. Connected with the words of Christ are the testimonies of Moses, Samuel, and others, and of the Lord’s latter-day servant himself (3 Nephi 20:23–24, 40–45; 21:8–11). 

The belief or disbelief that people show toward the words of Christ constitutes a grand key to the structures. People’s opposite reactions to the words of Christ set the stage for the Lord’s rejection of the Gentiles and reacceptance of the house of Israel. Notably, those Gentiles who retain their standing with the Lord repent of the same evils that condemn those who do not repent (compare 3 Nephi 16:10, 13). 

These things suggest that the words of Christ condemn wickedness among the Gentiles. They may also explain why the unrepentant Gentiles would express hostility toward the Lord’s servant. Jesus’ reference to Moses in both prophecies reflects this reversal between the Gentiles and the house of Israel. In the first prophecy, Jesus says that he himself is the prophet like unto Moses of whom Moses spoke (3 Nephi 20:23). All who would not hear the words of that prophet would be “cut off” from among the Lord’s people (compare Deut. 18:15–19). In the second prophecy, Jesus says that his servant will bring forth His words to the Gentiles (3 Nephi 21:11). This includes words we have not yet received. And because the Gentiles reject these words the gospel is taken from them and given to the house of Israel (3 Nephi 16:11-12). 

All who will not believe the words of Christ given through the servant will suffer the punishment Moses predicted: they will be “cut off” from among the Lord’s people (3 Nephi 21:11). This analogy means that those who reject the servant, in effect, reject Christ (compare 3 Nephi 28:34). This analogy also means that, although Jesus is the prophet of whom Moses spoke, the Lord’s servant too is a prophet like Moses. (In the book of Isaiah, the Lord’s servant initiates the exodus out of Babylon and the wandering in the wilderness to the promised land, as we have noted; compare 2 Nephi 20:40–43.) The idea of a prophet like Moses applies as well to Joseph Smith (compare 2 Nephi 3:9–19). The mission that the Lord’s servant performs, however, builds on that of the Prophet Joseph. 

The servant undertakes his mission at the end of the latter days, just before the Lord comes to the earth. The servant’s mission results in the whole house of Israel returning to permanent lands of inheritance. It also results in the Gentiles being largely destroyed.

Hopefully you can see more clearly the need to believe the words of Christ no matter the messenger, so that when the Lord's servant brings forth additional records we will not reject them. This requires that we search them, believe them and make them our own, so that we are found on the one hand (those who believe His words) and not on the other (those who do not believe His words). Its importance cannot be emphasized more than by Jesus himself giving us these prophecies.

Jesus' First Prophecy

I have written extensively about the word of God because I love His words and they have made all the difference in my life. There is one aspect of His words that I have not written about as often--that is-- his words are always associated with prophecy. 

In the Book of Mormon we see both the Spirit of Revelation (gaining personal revelation of the truthfulness of what has been revealed and recorded) and the Spirit of Prophecy (the testimony of Jesus where everything comes together in Christ, including the prophecies of Jesus) spoken of by Alma (Alma 5:46-47), the Sons of Mosiah (Alma 17:2-3), and others, always associated with receiving the word of God. Also the gift of prophecy is one of the gifts of the Spirit that he has blessed me with and because of this gift I have been able, as King Benjamin said, to "have great views of that which is to come" (Mosiah 5:1-3).

In this post I want to focus on Jesus' prophecies concerning the House of Israel in 3 Nephi 20, and then follow it with a post concerning His second prophecy concerning the Gentiles in 3 Nephi 21. 

These are the same prophecies given by Nephi and all pertain to the Lord's great and marvelous work (1 Nephi 14:7). Nephi's prophecies are found in 1 Nephi 12-22 and then in 2 Nephi 30. Nephi's sequence in 2 Nephi 30 depicts: 

1) the coming forth of the Book of Mormon among the Gentiles and their carrying it to the Lamanites (2 Nephi 30:3); 

2) the Lamanites, or Lehi's descendants, coming to know Christ and to know that they are descendants of Jews (2 Nephi 30:3); 

3) the Lamanites becoming a delightsome people within the space of a few generations (2 Nephi 30:6); 

4) a beginning of belief in Christ among scattered Jews and a beginning of their gathering (2 Nephi 30:7); 

5) the Lord's work among all nations of the earth to restore his people (the House of Israel) (2 Nephi 30:8); 

6) a great division among the people, leading to the destruction of the wicked (unrepentant) and the deliverance of the Lord's people according to divine justice (2 Nephi 30:9-10); 

7) peace restored to the earth (2 Nephi 30:11-15); 

8) the revelation of all secrets pertaining to the nations of the earth and to the Lord's revelations (2 Nephi 30)16-18); and 

9) the millennial era (2 Nephi 30:18).  

Nephi's sequence thus serves as yet another witness of the Lord's great and marvelous work, and sets the stage for the Christ prophecies in 3 Nephi 16, 20 & 21).

Mormon pronounces, in connection with the great and marvelous work, "Wo be unto him that will not hearken unto the words of Jesus, and also to them whom he hath chosen and sent among them; for whoso receiveth not the words of Jesus and the words of those whom he hath sent receiveth not him; and therefore he will not receive them at the last day; and it would be better for them if they had not been born." (3 Nephi 28:34). The Lord will complete His great and marvelous work, but for some it will be great and terrible (3 Nephi 28:31-33).

Jesus' prophecies in 3 Nephi 20 and 21 serve as a key not only to Nephi's sequence but to all scriptures about the last days. Jesus shows that the judgments of God in the last days fall primarily on the wicked Gentiles. The people of God who incur His wrath at that time are not the house of Israel, the Jews, 10 tribes or Lehi's descendants, but the Ephraimite Gentiles--us!

Jesus' prophecies are not given chronologically like Nephi's, but are structured nevertheless, using a chiastic structure and deal with events conceptually rather than chronologically. A chiastic structure, or chiasm, is an ancient literary device that sets off the words of a passage in climactic parallels leading to a central idea.

Third Nephi 20:10 through 21:29 contains two consecutive prophecies about the last days that Jesus gives to the Nephites. Both deal essentially with the same subject. The first deals primarily with the House of Israel coming to believe the words of God, and the second deals primarily with the Gentiles who do not believe the words of God. This is also the reason for the division prophesied by Nephi, those who believe His words on one hand, and those who do not believe His words on the other. There is no question, we as the Lord's people in these last days, are identified with the Gentiles and not the House of Israel. It is from us that the gospel is taken because we reject the fulness of His gospel, and given to the House of Israel--the Jews, 10 Tribes and Lehi's descendants (3 Nephi 16:10-12). 

In this post I will write about Jesus' first prophecy and follow it up with a subsequent post concerning Jesus' second prophecy.

The order of events varies in Jesus' prophecies, but that is not important because they are not chronologies. The second prophecy for the most part repeats what the first contains. Together they are a twofold witness of major events of the last days and they come from the Savior Himself.

Let's look at Jesus’ first prophecy found in 3 Nephi 20:10-46. Note the 'h' in the chiastic structure. It is the highlight of the parallel surrounding events in a-g.

 

a--Jesus fulfills the Father’s commandment concerning the house of Israel (20:10b)

 

  b—The prophecies of Isaiah will be fulfilled (20:11)

 

    c—The Father’s covenant with the house of Israel is fulfilled by their gathering from throughout the earth, their knowing the Lord their God, and their receiving a land of inheritance (20:12-14)

 

      d—The Gentiles do not repent after receiving the Lord’s blessing (20:15)

 

        e—The house of Israel treads down the Gentiles (20:16-20)

 

          f—The house of Israel is established in fulfillment of the Lord’s covenant with Jacob; the New Jerusalem; the powers of heaven and the Lord abide in their midst (20:21-22)

 

            g—Moses testifies of Jesus Christ (20:23ac)

 

              h—All who will not hear the words of Christ will be cut off from among the Lord’s people (20:23d)

 

            g—The prophets from Samuel testify of Jesus Christ (20:24)

 

          f—The Gentiles receive the Holy Ghost in fulfillment of the Father’s covenant with Abraham after the house of Israel defaults; they are mighty above all (20:25-27c)

 

        e—The Gentiles scatter the house of Israel (20:27d-28a)

 

      d—The Gentiles harden their hearts after receiving the fullness of the gospel (20:28b)

 

    c—The Lord’s covenant with his people is fulfilled by their gathering together, receiving a land of inheritance, and believing in Jesus Christ (20:29-31)

 

  b—The prophecies of Isaiah will be fulfilled (20:32-45; compare Isa. 52:1-15)

 

a—Jesus reiterates the Father’s commandment to him about his people (20:46)

         

Jesus' first prophecy emphasizes what happens to the house of Israel, or more specifically, the first prophecy deals with the Lord fulfilling his covenant with the House of Israel (3 Nephi 20:12, 22, 25-27, 29, 46). The Gentiles (us) feature in the prophecy only so far as we receive an opportunity to be blessed under the covenant. The Gentiles (us) do enjoy this blessing for a time, but in the end, many harden their hearts against the word (3 Nephi 20:27-28). At that point the House of Israel treads down the wicked (3 Nephi 20:15-17). The idea of permanence in the promised land, which the Lord's fulfillment of the covenant exemplifies, we find only in connection with the House of Israel.

At the center of the structure ('h') appear the words of Christ (3 Nephi 20:23). Many refuse to hear his words and are cut off from his people (compare 3 Nephi 21:11). Thus, it is against the words of Christ, even the new words that are revealed by the Lord's servant (see 3 Nephi 21:9). In this context keep in mind that the Book of Mormon contains less than a hundredth part of Jesus' words to the Nephites; the remainder are written on the large plates of Nephi (3 Nephi 26:6-8). Other ancient records yet to come forth also contain the words of Christ, whether spoken directly or through the Lord's prophets (1 Nephi 14:20-26; Ether 4:4-17).

The House of Israel reacts differently to the words of Christ. They come to believe in Christ and to know Him (3 Nephi 20:13, 30-31). As the House of Israel accepts Christ, the people gather together to the lands of their inheritance (3 Nephi 20:13-14, 29). At that time the wicked Gentiles suffer the Lord's justice (3 Nephi 20:13-22). The Gentiles are destroyed after they reject the words of Christ, which they reject after enjoying the blessings of the Gospel and after having additional words of God given to them (compare 3 Nephi 16:10-16; 26:6-11; Ether 4:8-9).

A further contrast between the Gentiles and the House of Israel is shown by the Gentiles receiving the Holy Ghost (3 Nephi 20:27). When the House of Israel accepts the Gospel, however, and then establishes the New and Old Jerusalem, Christ himself and the powers of heaven dwell in their midst (3 Nephi 20:22). This represents a higher reality than prevails among the Gentiles and brings to mind Jesus' statement that "they understood me not that the Gentiles should not at any time hear my voice--that I should not manifest myself to them save it were by the Holy Ghost" (3 Nephi 15:23). Of course, Jesus is here speaking of the Gentiles as a people, not as individuals, for there are individual Gentiles who do hear the voice of God through His words.

Jesus also quotes Isaiah in this first prophecy which have to do with the fulfillment of the Father's covenant with the House of Israel (3 Nephi 20:12, 46). To that end the Father will "bare his holy arm in the eyes of all nations" (3 Nephi 20:35; compare Isaiah 52:10, emphasis added). In the same context, Jesus cites Isaiah's prophecies about the Lord's servant. The servant declares the Lord's message to the kings and nations of the earth (3 Nephi 20:40-45); compare Isaiah 52:7, 11-15). The Lord's servant or arm, is directly instrumental in converting the House of Israel to the Gospel of Christ (3 Nephi 20L30-45). When the House of Israel comes to know their Redeemer, as a result of good tidings being preached to them, they exit Babylon, embark on an exodus and gather to the lands of their inheritance (3 Nephi 20:32-42; compare Isaiah 52:1-3, 6-12).

Only those Gentiles who believe the words of God and repent will be numbered among the House of Israel (3 Nephi 16:13).

Jesus' first prophecy also clarifies something about which Nephi's sequence is not clear--the coming forth of the words of Christ. They are the deciding factor in the Lord's acceptance again of the House of Israel and his cutting off the Gentiles. The chiastic structure of Jesus' prophecy highlights and contrasts events that otherwise would not stand out as so significant. It highlights the polarization of peoples of which Nephi calls an irrevocable division. While Nephi was not allowed to speak of the exodus or the Lord's servant, Jesus' is. Nephi did however, insert two chapters of Isaiah into his record which speak of both (Isaiah 48 & 49).

The message to us, the Ephramite Gentiles is both clear and frightening, and which is either joy or sorrow. On which side of the division do you want to find yourself? Those who believe the words of God or those who do not? 

It is important to note, that these prophecies come directly from Christ. To dismiss them because you do not hear them from the pulpit is the very reason Christ made sure they were included in the Book of Mormon--for you to find them for yourselves by searching His words and believing them. He makes it clear what will happen if you do not search and believe His words! 

As His Father said "Behold my Beloved Son, in whom I am well pleased, in whom I have glorified my name—hear ye him" (3 Nephi 11:7).

Jesus's Second Prophecy 

The Nehor Letters

I wrote a series of letters after the manner of CS Lewis' Screwtape Letters called the Goodman Letters. Here is another one from Nehor to his devil assistant Korihor.

Dear Korihor, 

Masterful use of Mr. Renlund's talk that he gave in Mormon Conference this last October (2022). Getting Bishop Christensen of the PL 3rd ward, to use it against M in their Tithing Declaration, as an attempt to shut him up, was genius on your part. M is a danger to us because he is one of the Enemy's Watchmen. Fortunately you are doing an excellent job of keeping the other ward members from searching the Enemy's words and causing them to persecute M. They are so dumbed-down that they cannot distinguish the Enemy's words from our Master's. But to your credit and by using your gift of using our Master's illusions you have them believing they are actually using the Enemy's words.

Renlund's talk is such an aid to our cause and because our Master was so influential in getting the Mormon Church leaders to require their talks be used in classrooms and their Sacrament meetings, we have the advantage. Renlund's talk will be accepted as gospel in other wards as well. Keep tempting them to believe these talks are actually the Enemy's words. All our Master has to do is to distort the Enemy's words to cause those who are ignorant of the Enemy's words to be led by us. Brilliant!

There was a time, however, when we thought the Mormon leadership would actually use the Enemy's words as their sole curriculum. They talked a lot about teaching as the Enemy taught, but our Master helped them see that they would lose their influence if they went through with it. And of course thinking they would lose their influence was enough to keep them from using their scriptures. They love those seats at their conferences, and I am delighted how they quote each other and use each other's initials.

You also need to be complimented on getting M's elders quorum leader to release M as an instructor. Those armed with the Enemy's so called sword of truth we cannot influence, but we can influence those who interact with them in their ward. Keep them focused on M's beard, the fact that he is a lawyer and was chastised by Bishop Christensen, and keep them away from his blog which I will not name here should this letter fall into our Enemies' hands. Because the Enemy's words are found in him,  we have no influence on M, but we can hope that the persecution from his so called friends and brothers will cause him to not be filled with the Enemy's love for them. 

Keep the quorum leadership using instructors who unwittingly teach our Master's distortions and cause them to err in the Enemy's doctrine and commandments. Keep those ward members active and religious and they will remain ignorant of our Enemy's words and they will be bound by the chains of hell. M will influence a few, but not enough for our Master to care. He has the majority right where He wants them--ignorant, unaware and self-righteous. 

Nehor

Nehor was referring to M's post The "P" Word.

https://www.owlofthedesert.com/blog. 

Which all should read. I would like to make a few other observations about this post.

1) The problem with staying in lanes is that you can't get off the road because it would require that you change lanes. Those in the HOV lane, or more accurately, the VIP lane, have little hope of going anywhere unless they are humbled and brought low, or in other words, change lanes. 

Isaiah's description is the best.

Exalted > humbled & brought low.

Humble > Exalted

2) "No power or influence 

can or ought to be maintained 

by virtue of the priesthood,

only by persuasion, 

by long-suffering, 

by gentleness and 

meekness, and 

by love unfeigned;

By kindness, 

and pure knowledge, 

which shall greatly 

enlarge the soul 

without hypocrisy, 

and without guile—

Reproving betimes 

with sharpness, 

when moved upon 

by the Holy Ghost; 

and then showing 

forth afterwards 

an increase of love 

toward him whom 

thou hast reproved, 

lest he esteem thee 

to be his enemy;

That he may know 

that thy faithfulness 

is stronger than 

the cords of death" (D&C 121:41-44).

3) Otherwise it is amen 

to the priesthood or 

authority of that man (D&C 121:37).

4) Let Isaiah set the record straight:

"Their watchmen are altogether blind and unaware; all of them are but dumb watchdogs unable to bark, lolling seers fond of slumber. Gluttonous dogs, and insatiable, such indeed are insensible shepherds. They are all diverted to their own way, every one after his own advantage. Come, [they say,] let us get wine and have our fill of liquor. (The wine in this case is self deception.) For tomorrow will be like today, only far better!” (Isaiah 56:10–12).

“Because of this my Lord said to me, Go and appoint a watchman who will report what he sees” (Isaiah 21:6).

“I have appointed watchmen on your walls, O Jerusalem, who shall not be silent day or night. You who call upon Jehovah, let not up nor give him respite till he reestablishes Jerusalem and makes it renowned in the earth” (Isaiah 62:6).

“Hark! Your watchmen lift up their voice; as one they cry out for joy: for they shall see eye to eye when Jehovah reestablishes Zion” (Isaiah 52:8).

5) And Isaiah again to those who call themselves prophets:

"Present your case,' says Jehovah; 

'Submit your evidence,' 

says the King of Jacob. 

'Let them come forward 

and recount to us 

their prophecies of 

events (endtime) heretofore. 

What were they? 

Tell us, that we may 

examine them and know 

whether they were fulfilled. 

Or predict the future for us: 

Tell us of events to 

come hereafter, so that 

we may know you are gods

(or even prophets). 

Perform something good or evil 

at which we will be dazzled 

and all stand in awe. 

It is clear you are 

of no account, 

that your works 

amount to nothing; 

whoever accepts you 

is himself an abomination'" 

(Isaiah 41:21-24).  

6) If there is a lane they should be in it is the the prophecy lane. 

7) In this church, you only have to believe the truth. Find out what the truth is. (Henry Eyring Sr.)

8) “An amazing, shocking thing has occurred in the land: the prophets prophesy falsely and the priests rule by their own authority. And my people love it that way. But what will you do in the end?” (Jeremiah 5:30–31)

9) Lehi’s vision of the Tree of Life

commences with a “man” dressed in a white robe who “bade me follow him” (1 Nephi 8:5–6; emphasis added). Instead of leading Lehi to the Tree of Life, however, he led him into “a dark and dreary waste.” That barren darkness soon became so intolerable as to cause Lehi “to pray unto the Lord that he would have mercy on me” (1 Nephi 8:8). Only then did he see the “tree whose fruit was desirable to make one happy,” which “filled my soul with exceedingly great joy” (1 Nephi 8:10–12). Because no precedent exists of a servant of God who asks someone to follow him into a dark and dreary waste, that “man” was no angel, and that place was not where Lehi found the Tree of Life. Only when he called upon God directly—independent of the white-robed man who led him—did he partake of the fruit of the tree.

10). Look to the Lord and Live

I am grateful to the Lord for sending M as a Watchman in these days just prior to Christ's second coming.