The Church of God Driven Into the Wilderness

{12/24/96 Note: This section still has need of polishing, softening, streamlining. Please bear this in mind. --S.A.}

The Book of Mormon is not without a type for the above prophetic paradigm in which the gospel is removed from the Gentiles and given to the House of Israel in connection with the establishment of Zion, or the New Jerusalem, in all its splendor, during which transition, the church undergoes a fundamental transformation.

Consider the turbulent time spanning approximately three and one half years prior to Christ's glorious appearance to the Nephites, when the church was broken up, followed by the destruction of the government. Specifically, it is interesting to follow the course of the church during this period as well as the activities of Nephi as they pertain to the doctrine of Christ. As is the nature of parallels, these accounts provide insightful precedents, but they will not be without variation in their reenactment.

It was around this time that the people were "delivered up for the space of a long time to be carried about by the temptations of the devil whithersoever he desired to carry them, and to do whatsoever iniquity he desired they should." (3 Ne. 6:17.) This holds a parallel to that period prophesied to come in these latter-days in which it is said, "God shall send them strong delusion, that they should believe a lie;" "Because," he said, "when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not," having "pleasure in unrighteousness." (2 Thes. 2:11,12; Isa. 66:4.) The first time he "called" was among his own, the Jews. (D&C 133:66.) When he calls again, this time to the Gentiles, Doctrine and Covenants 133:67 says that again there will be "none to answer" -- none, that is, among his appointed but slothful Gentile husbandmen commissioned to prepare for his advent; for it is clear that outside of these "miserable, wicked men" (JST-Matt. 21:55,56), there will be those who receive the Lord. It was so when, as he said, "[I] came in the meridian of time unto mine own, and mine own received me not; but to as many as received me, gave I power to become my sons." (D&C 39:3,4a.) "Even so," he continues, now applying this to these latter days, "will I give unto as many as will receive me, power to become my sons. And verily, verily, I say unto you, he that receiveth my gospel receiveth me; and he that receiveth not my gospel receiveth not me. And this is my gospel -- repentance and baptism by water, and then cometh the baptism of fire and the Holy Ghost, even the Comforter, which showeth all things, and teacheth the peaceable things of the kingdom." (D&C 39:4b-6.) Apparently this dichotomy will become most pronounced during a time of great delusion generally -- a time when "a light shineth in darkness and the darkness comprehendeth it not." (D&C 39:2.)

It was in this environment that the church became "broken up in all the land" among the Lehites. (3 Ne. 6:14.) The reasons given (3 Nephi 6:10-13) for this factionalization are interesting to note, as some seem particularly current:

There began to be some disputings among the people;

Some were lifted up unto pride and boastings because of their exceedingly great riches, yea, even unto great persecutions;

There were many merchants in the land, and also many lawyers, and many officers;

The people began to be distinguished by ranks, according to their riches and their chances for learning, yea, some were ignorant because of their poverty, and others did receive great learning because of their riches;

Some were lifted up in pride, and others were exceedingly humble; some did return railing for railing, while others would receive railing and persecution and all manner of afflictions, and would not turn and revile again, but were humble and penitent before God.

The bottom line, however, "the cause of this iniquity of the people, was this -- Satan had great power, unto the stirring up of the people to do all manner of iniquity, and to the puffing them up with pride, tempting them to seek for power, and authority, and riches, and the vain things of the world." (3 Nephi 6:15.) These people spoken of, over whom Satan had great power, had been members of the church. (3 Ne. 6:14.) But because they reneged on their adherence to doctrine of Christ the gates of hell stood open to receive them. (3 Ne. 11:40.) The only people among whom the church was not broken up were "a few of the Lamanites who were converted unto the true faith; and they would not depart from it, for they were firm, and steadfast, and immovable, willing with all diligence to keep the commandments of the Lord." (3 Ne. 6:14.) Thus the church was perpetuated -- as if by a thread -- among these true Lamanite converts according to the doctrine of Christ, while the vast body sunk into depravity. It is significant to note that the others "did not sin ignorantly, for they knew the will of God concerning them, for it had been taught unto them; therefore they did wilfully rebel against God" (3 Ne. 6:18), reminiscent of the Gentiles who are prophesied to sin against the gospel, and reject the fulness of the gospel (3 Ne. 16:10).

It was in this context that "there began to be men inspired from heaven and sent forth," (whom the record also refers to as "prophets") "standing among the people in all the land, preaching and testifying boldly of the sins and iniquities of the people, and testifying unto them concerning the redemption which the Lord would make for his people." (3 Ne. 6:20.) How was this received? The record says, "there were many of the people who were exceedingly angry because of those who testified of these things." (3 Ne. 6:21a.) What about those who previously were affiliated with the church before it was broken up? The record replies, stating, "those who were angry were chiefly the chief judges, and they who had been high priests and lawyers." (3 Ne. 6:21b) Today there is no short supply of men who are (and women who wish they could be) both high priests and lawyers who even now tend to scorn at the hard core warnings from God. For example, when was the last time you asked a high priest lawyer what he thought of Ezra Taft Benson's explicit warnings about a world-wide conspiracy to establish a satanic, world socialist government? They are usually polite enough not to laugh, but their amusement (sometimes even outright sorrow) at your "naivety" to ask such a thing is obvious. Moroni added a footnote to his statement, saying, "Yea, all those who were lawyers were angry with those who testified of these things." (3 Ne. 6:21c.) This rings almost like a lawyer joke, only he was not joking. Coming from a prophet who saw our day, he might have had more reason to add this footnote than just to let us know how bad things were back then. Perhaps by the time this scenario is repeated in earnest the conditions for being able to practice law will have become such that no righteous man will continue practicing, the very prescriptions for licensing being sufficiently evil.

This is a curious development reported at this point in the Book of Mormon that departs radically from the paradigm currently adopted by the mainstream of Mormon culture. Here there were many prophets, not just one, or twelve, but many; and yet there was no officiating church under whose auspices these prophets labored, for the church had become broken up in all the land, except among a few Lamanites. And who were among the key protagonists, but the former high priests of the church! If we were to take a survey of the scriptures to see how many other prophets labored under similar circumstances, we would see that this is more the norm than the exception. Abinadi, of course, is a classic example. There were "exceedingly many prophets in the land" at the time of Enos, who was also a prophet. (Enos 1:22,19.) The great Lehi, himself, was an "outsider" to the establishment of Jewish orthodoxy in Jerusalem, though he certainly was not the only such prophet, Jeremiah and Ezekiel being the most obvious compatriots, nor was he commissioned by another, but was praying one day on behalf of the people and received a glorious vision and was told by and angel to call the people to repentance. In fact, this is the opening story in the Book of Mormon. With this precedent so replete in the scriptures, why is it that we can suppose that such a scenario would not be repeated in the latter days? In boasting of having "living prophets," and redefining the word "prophet" to mean only the president of the Church and the Twelve, we ignore a good portion of the precedent actually set forth for the role of a prophet of God -- all the while basking in the precarious notion that we fit the scriptural pattern. With this in mind, the words of Samuel the Lamanite (another outsider) become most poignant as we ask the question of what a prophet sent from God will tell the people. The so-called prophet, with whom the people will not find fault, is the one who "saith that all is well," speaking "flattering words." (Hel. 13:28.) We are not left to wonder too much as to the applicability of this phenomenon if we have eyes to see, for not only is this becoming the official policy of the Church, but a recent transfer of the mantle of the president saw these exact words used in the maiden statement, inviting those who have become disenchanted with the Church with the assurance that, "All is well, and all will be well." (Ensign, July, 1994, p. 5.)...

With the complicity of these lawyers and judges and high priests, "many of those who testified of the things pertaining to Christ who testified boldly...were taken and put to death secretly by the judges," contrary to the laws which had been established. (3 Ne. 6:22-24.) In the last days as well we know there will be those who will "[love] not their own lives, but [keep] the testimony [of Jesus] even unto death," thus overcoming the accuser "by the blood of the Lamb, and by the word of their testimony." (JST-Rev. 12:11.) We will yet see martyred prophets and saints, adding to the pool of blood already answerable upon the heads of those who passively and even actively promote the doctrine that Communism is dead, the iron curtain has fallen -- which has not; it has only been transferred to the Western world through the working of prominent Americans in the name of democracy -- thus smearing the blood spilled in the past as well as the blood now being spilled on their garments, not to mention the slavery for which they are culpable in the name of free enterprise with these "emerging democracies" in "former" communist nations. No, the kingdom of the devil is prospering thanks to the fact that the drivers of the vehicle...have fallen asleep at the wheel. We only add to the slumber of the occupants of this vehicle by gloating in the opening of these countries to missionary work. We are in for a rude awakening when our foe no longer has need for its "useful idiot" idealogues in the West because it has secured its grasp sufficiently to remove all pretense.

As their perfidy was discovered, with their indictment pending, these Book of Mormon conspirators entered into a secret compact so that they might be spared their just punishment. According to the record, "almost all the lawyers and the high priests did gather themselves together, and unite with the kindreds of those judges who were to be tried according to the law." (3 Ne. 6:27.) "Therefore they did combine against the people of the Lord, and enter into a covenant to destroy them." (3 Ne. 6:29.) While the church had been broken up, this verse tells us that there were a set of people in the land considered "the people of the Lord." Reflecting this situation, prophecies of the final hours of the latter-day scene depict Satan's host combining against the people of the Lord. (1 Ne. 14:13; 2 Ne. 6:12,13.) This latter-day conspiracy, following the ageless pattern, will consist of those who have "enter[ed] into a covenant one with another, yea, even into that covenant which was given by them of old, which covenant was given and administered by the devil, to combine against all righteousness." (3 Ne. 6:28.) Isaiah (28) said that the leaders of the "drunkards of Ephraim," who he describes as "priests and prophets" that "err in vision and stumble in judgement" (28:7), will make a "covenant with death" (28:15). Paul (2 Thes. 2) and Isaiah (66) prophesied that the latter-day deception among those who suppose they are God's people (by mere token of certification of membership in the church called by his name), though they insist on doing things their own way, not the Lord's, will get to such a point that there will rise among them one who will exalt himself "above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God." (2 Thes. 2:4; Isa. 66:6.) But (in the nick of time) this "man of sin" (2 Thes. 2:3) will "be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming" (2:8).

The reason for this gullibility of the "saints" has to do with a theological adulteration adopted around the time of the manifesto when because of the insistence of the beleaguered "saints" the policy of the Church shifted from doing the will of God against all odds to placating the world and becoming popular. This policy has proven highly successful, unfortunately, incurring the favor of man and the curses of an offended God. If only the saints would have heeded the doctrine of Christ, they would have been grounded upon the rock of Christ and the gates of hell would have had no power over them, this being an unalterable decree of almighty God -- the same then and always. It was the lack of such foundation that resulted in the capitulation to Satan's terms. To compare the Church before that time and since that time is nearly as stark a contrast as to compare the LDS and RLDS churches today, the latter having relinquished even more so as to merge roughly with the Protestant world from which the restoration was requisite in the first place. In order to placate the zealous yet obedient saints who would have had cause to wonder about the inspiration behind this policy, the teaching was introduced that (paraphrasing a multiplicity of such statements): "The President of the Church will never lead us astray. Even if he were to say something amiss, and you were to follow it, you would be blessed; but not to worry -- that will never happen, the Lord would first remove him out of his place." This shifting from the person to the institution the burden of revelation and checking all truth by the Spirit of God is to religion what socialism is to government, taking the responsibility away from the individual for his own sins and placing it on the heads of his leaders. Both are born of Satan, and both lead to captivity. Joseph Smith -- the quintessential prophet of this dispensation, who if anyone the saints should have been able to trust in this indisputable manner -- scolded the stains for "depending on the prophet," telling them that as a result they "were darkened in their minds in consequence of neglecting the duties devolving upon themselves." (TPJS, p. 238.) Rather, he admonished, "that the people should each one stand for himself, and depend on no man or men." (TPJS, p. 237; compare JST-Mark 9:44.) In like manner, Christ said, "Let every man stand or fall, by himself, and not for another; or not trusting another. Seek unto my Father, and it shall be done in that very moment what ye shall ask, if ye ask in faith, believing that ye shall receive." (JST-Mark 9:44.) That is the true allegiance of the followers of Christ. Anyone who interposes himself into that communication channel as a substitute is an impostor and a religious tyrant. How can we think that the cursings that came upon the children of Israel who demanded that Moses talk to God for them, refusing to do so themselves, would not also fall on our heads for doing essentially the same? Nevertheless, this is what we have chosen, and God will show us the consequences. After striving with the saints for so long, he finally replied to the effect, "Is that the way you want it? Okay, then that is what you will get." (See Isa. 66:4; Ezek. 20:24-26.) He is going to allow the saints to be led to the brink of hell, and then he will intercede with power. The "deceivers and hypocrites," which have "given the adversary power," will be brought to judgement, being "detected" and "cut off," while thankfully, the gullible yet sincere who have been deceived "shall be reclaimed." (D&C 50:6-8.) There is a large distinction between the deceiver and the deceived. "For it shall come to pass that the inhabitants of Zion shall judge all things pertaining to Zion. And liars and hypocrites shall be proved by them, and they who are not apostles and prophets shall be known. And even the bishop, who is a judge, and his counselors, if they are not faithful in their stewardships shall be condemned, and others shall be planted in their stead." (D&C 64:38-40; compare Rev. 2:2.) Certainly the Lord is not ignorant of these hypocrites, for he said, "I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan." (Rev. 2:9; 3:9.) As was stated above, the requirement the Lord gave us Gentiles that we might be "numbered with my people who are of the house of Israel" is to "come unto me, and be baptized in my name, that ye may receive a remission of your sins, and be filled with the Holy Ghost." (3 Ne. 30:2.) This invitation is "unto the ends of the earth." (3 Ne. 11:41; 2 Ne. 26:33.) Nevertheless, there are many who chose to harden their hearts, including -- as at the time of Christ -- those who pride themselves as appointed religious leaders of the people but who are spiritual bastards. Their tenure is tenuous, for the Lord said "the rebellious are not of the blood of Ephraim, wherefore they shall be plucked out." (D&C 64:36.) Jesus' instructions elsewhere are even more proactive: "If thine eye which seeth for thee, him that is appointed to watch over thee to show thee light, become a transgressor and offend thee, pluck him out." (JST-Mark 9:46.)

Thus defying the law, these Lehite conspirators also sought to set up a king, but saw the disintegration of the government instead as the people divided against one another and separated into tribes. (3 Ne. 6:30; 7:1,2.) "Those who murdered the prophets" caused "a great contention in the land, insomuch that the more righteous part of the people had nearly all become wicked; yea, there were but few righteous men among them." (3 Ne. 7:6,7.) Similarly, in the latter-days, in the midst of an attempt to coalesce the world community into one massive dictatorship, it is written that there will be great divisions and contentions among the people: brother against brother, nation against nation, slaves against masters; and, the Lord has said eventually he will make a "full end of all nations." (Jer. 46:28; D&C 87:6.) Nevertheless, he will not forget his covenant people. (Jer. 46:28.) Still, the number of the righteous saints, among "the church of the Lamb of God and the covenant people" will be "few, because of the wickedness and abominations" of the great and abominable church which fights "against the Lamb of God." (1 Ne. 14:12-14.) The usage of the word "church" here is not institutional but categorical, according to the definition set forth by the angel of God. (1 Ne. 14:8-10.) The doctrine of Christ exclusively sets forth the conditions whereby a man may obtain "peace and life eternal" (1 Ne. 14:7; 2 Ne. 31:20,21), wherefore we can conclude that the church of the Lamb of God spoken of here entails those who fulfill the conditions of the doctrine of Christ, who are on the path, having at least come as far as bringing forth a broken heart and contrite spirit, repenting of their sins.

Enter Nephi, son of Nephi, son of Helaman. The hearts of the people "were turned from the Lord their God, and they did stone the prophets and did cast them out from among them" (3 Ne. 7:14); but Nephi, "being grieved for the hardness of their hearts and the blindness of their minds, went forth among them" in the thirty and first year, "and began to testify, boldly, repentance and remission of sins through faith on the Lord Jesus Christ" (3 Ne. 7:16) -- the doctrine of Christ. He had "been visited by angels and also the voice of the Lord," and had received what the record calls "eye-witness" of the Lord, and "he had power given unto him that he might know concerning the ministry of Christ." (3 Ne. 7:15.) "And Nephi did minister with power and with great authority." (3 Ne. 7:17.) The response of the people was "that they were angry with him, even because he had greater power than they, for it were not possible that they could disbelieve his words, for so great was his faith on the Lord Jesus Christ that angels did minister unto him daily. And in the name of Jesus did he cast out devils and unclean spirits; and even his brother did he raise from the dead, after he had been stoned and suffered death by the people. And the people saw it, and did witness of it, and were angry with him because of his power; and he did also do many more miracles, in the sight of the people, in the name of Jesus." (3 Ne. 7:18-20.)

As for a parallel in the latter-days, inasmuch as "the redemption of Zion must needs come by power," would it not also stand to reason that at this pivotal time, of all times, the Lord would "raise up unto [his] people a man, who shall lead them like as Moses led the children of Israel"? (D&C 103:15,16.) Indeed it is so, and the scriptures are filled with prophecies concerning it. Certainly the world, as well as the Church, or should I say especially the Church, has seen quite a parade of individuals claiming to be just that. With one of the attributes being that the person will be among the "weak and simple," so has the draw of impostors, sincere and otherwise, been enlarged. In fact, inasmuch as this individual is to be a prototype of every man in his quest for exaltation, I would venture to say that there is hardly a persistently zealous man who has not at least quietly wondered one evening if he is that person. Gratefully, only a few of these actually pursue the impulse to make it a quest. Perhaps it is this very crowd of aspirants that will so cloud the question as to help fulfil the Lord's prophecy saying, "When I called again there was none of you to answer." (D&C 133:67a.) The Lord is going to call again, as he did among the Jews, this time through this servant (3 Ne. 21:8-11), the arm of the Lord not being shortened at all that it cannot redeem, neither his power to deliver (D&C 133:67b). Redemption will come.

Back to the account of Nephi, who is but one of many types the Book of Mormon provides to prefigure this servant of the Lord to come in the latter days -- who, it should be remembered more importantly, is intended to serve as a savior figure, pointing to Jesus Christ, as well as a type of each individual in his quest for life eternal. Though "there were but few who were converted unto the Lord" by his instrumentality, they were converted according to the doctrine of Christ, for "as many as were converted did truly signify unto the people that they had been visited by the power and Spirit of God, which was in Jesus Christ, in whom they believed." (3 Ne. 7:21.) "And as many as had devils cast out from them, and were healed of their sicknesses and their infirmities, did truly manifest unto the people that they had been wrought upon by the Spirit of God, and had been healed; and they did show forth signs also and did do some miracles among the people." (3 Ne. 7:22.) In the latter days as well, "there shall be a great work in the land, even among the Gentiles" (D&C 35:7a), "and the poor and the meek shall have the gospel preached unto them" (D&C 35:15a). For thus says the Lord, "I am God, and mine arm is not shortened; and I will show miracles, signs, and wonders, unto all those who believe on my name. And whoso shall ask it in my name in faith, they shall cast out devils; they shall heal the sick; they shall cause the blind to receive their sight, and the deaf to hear, and the dumb to speak, and the lame to walk." (D&C 35:8,9.) The above phrase, "and mine arm is not shortened," is a direct link to that same wording in Doctrine and Covenants 133:66,67 which speaks of the Lord calling "again" and there being none to answer among those who profess to be the people of the Lord. "Wherefore," says the Lord, "I call upon the weak things of the world, those who are unlearned and despised, to thrash the nations by the power of my Spirit. And by the fire of mine indignation will I preserve them." (D&C 35:13,14d.) Further solidifying this cross-reference, Doctrine and Covenants 133:59 also states that "by the weak things of the earth the Lord shall thrash the nations by the power of his Spirit." This day of miracles of which is spoken, though pertinent to times past, in this context is referring to a great day of power yet to come that will coincide with a day of infamy upon the wicked, as "desolations" are shown forth "upon Babylon" (D&C 35:11); for this "great work in the land" will include the folly and abominations of the Gentiles being "made manifest in the eyes of all people" (D&C 35:7). It is significant to note that these verses in Doctrine and Covenants 35 are prefaced by a reference to a time when "thou didst baptize by water unto repentance, but they received not the Holy Ghost," followed by the commandment "that thou shalt baptize by water, and they shall receive the Holy Ghost by the laying on of the hands, even as the apostles of old." (D&C 35:5,6.) The unusual phrase, "and thou knewest it not," in verse four resembles closely the wording of Christ in reference to the Lamanites who were baptized with fire and with the Holy Ghost "and they knew it not" (3 Ne. 9:20). This wording unique to these two scriptures, along with their analogous contexts, provides a powerful hint that the glorious prototype that occurred among the 300 Lamanites in prison will be the precedent for the time when this power will be poured out once again. Therefore, in preparation for the time when the saints shall "stand on the right hand of the Lamb, when he shall stand upon Mount Zion, and upon the holy city, the New Jerusalem; and they shall sing the song of the Lamb, day and night forever and ever," the Lord has "sent forth the fulness of his gospel, his everlasting covenant, reasoning in plainness and simplicity." (D&C 133:56,57.)

Of these people converted through Nephi's instrumentality, the record is careful to note that "there were none who were brought unto repentance who were not baptized with water." (3 Ne. 7:24.) "Therefore, there were ordained of Nephi, men unto this ministry, that all such as should come unto them should be baptized with water, and this as a witness and a testimony before God, and unto the people, that they had repented and received a remission of their sins." (3 Ne. 7:24.) Inasmuch as this requirement was for "all," it would have been binding also upon those individuals who were previously baptized, they having been affiliated with the church which had recently been broken up. A scenario in the latter-days similar to this is addressed in Doctrine and Covenants 22, which says, "Although a man should be baptized an hundred times it availeth him nothing, for you cannot enter in at the strait gate by the law of Moses, neither by your dead works. For it is because of your dead works that I have caused this covenant and this church to be built up unto me, even as in days of old. Wherefore, enter ye in at the gate, as I have commanded, and seek not to counsel your God." (22:2-4.) In accordance with the doctrine of Christ, "the gate by which ye should enter is repentance and baptism by water; and then cometh a remission of your sins by fire and by the Holy Ghost." (2 Ne. 31:17b.) Doctrine and Covenants section 22 was originally "given to the Church in consequence of some who had previously been baptized desiring to unite with the Church without rebaptism." Now, once more, when the Lord sets his hand again the second time, the Lord has provided evidence that this chapter will apply yet again. That evidence comes through yet another parallel. In this case, four verses from JST-Matthew nine, match all four verses in Doctrine and Covenants 22 in chiastic order. In JST-Matthew 9:18-21, the Pharisees ask the Savior, "Why will ye not receive us with our baptism, seeing we keep the whole law? But Jesus said unto them, Ye keep not the law. If ye had kept the law, ye would have received me, for I am he who gave the law. I receive not you with your baptism, because it profiteth you nothing. For when that which is new is come, the old is read to be put away." Reinforcing this analogy, recall the wording in Doctrine and Covenants 22:3, that these things are "even as in days of old." Therefore the clarion call to us "in the last days, who should hold the power of priesthood to bring again Zion, and the redemption of Israel" is to "put on the authority of the priesthood, which she, Zion, has a right to by lineage; also to return to the power which she had lost." (D&C 113:8.) We, who have been held down by "the curses of God" in our "scattered condition among the Gentiles" (D&C 113:10), even having been numbered among the people of the "Church of Jesus Christ of Latter-day Saints, scattered abroad in all the world" (D&C 115:3), are "to return to the Lord from whence [we] have fallen" (D&C 113:10). In the Language of John, "Remember therefore from when thou art fallen, and repent, and do the first works" (Rev. 2:5) -- even those works brought forth by the saints at the time of the Restoration of the gospel through Joseph Smith. Recall, for example, Joseph Smith's account of the first baptism and see if it does not accord with the doctrine of Christ: "Immediately on our coming up out of the water after we had been baptized, we experienced great and glorious blessings from our Heavenly Father. No sooner had I baptized Oliver Cowdery, than the Holy Ghost fell upon him, and he stood up and prophesied many things which should shortly come to pass. And again, so soon as I had been baptized by him, I also had the spirit of prophecy, when, standing up, I prophesied concerning the rise of this Church, and many other things connected with the Church, and this generation of the children of men. We were filled with the Holy Ghost, and rejoiced in the God of our salvation." (JS-H 1:73.) That is the pattern. "Wherefore," saith the Lord, "go forth, crying with a loud voice, saying: The kingdom of heaven is at hand. Go forth baptizing with water, preparing the way before my face for the time of my coming; for the time is at hand; and he that receiveth these things receiveth me; and they shall be gathered unto me in time and in eternity. And again, it shall come to pass that on as many as ye shall baptize with water, ye shall lay your hands, and they shall receive the gift of the Holy Ghost, and shall be looking forth for the signs of my coming, and shall know me." (D&C 39:18-23.)

These later works of Nephi and his fellow-laborers were fruitful, spanning nearly a year prior to the great destructions, for the record says that during this time, "there were many that were baptized unto repentance." (3 Ne. 7:26.) The record does not tell us particulars about the persecutions heaped upon the people of the Lord, other than to say that they had been cast out and that some had been slain. While the converts at the hands of Nephi and the other prophets and ministers of Christ certainly would have been included in those being cast out, it is probably fair to conjecture that there were a significant number who were cast out prior to their discovery of this movement, most of whom were probably subsequently baptized, if they were not killed first.

In the latter-days as well, the place where Jacob will "flourish" is "in the wilderness." (D&C 49:24.) The Joseph Smith translation of Matthew 13:30 confirms that the wheat are first gathered out from among the midst of the tares, then the tares are gathered into bundles to be burned. It would seem that Jacob's destiny -- especially the offspring of Joseph, who was cast out by his brethren and sold into Egypt -- is to find their deliverance while suffering afflictions in the wilderness, having been cast out, even as their fathers, after which they might enter into the promised land of Zion. Inasmuch as the Lord says when he "calls again" there is "none to answer" (D&C 133:67), reason concludes that at a certain point, those who do receive the Lord would be loath among the hypocrites of the Church professing his name, finding the bed shorter than they can stretch, and the covering too narrow to wrap themselves. (Isa. 28:20.) Gratefully, the Lord has promised, "I will gather them that are sorrowful for the solemn assembly, who are of thee, to whom the reproach of it was a burden. Behold, at that time I will undo all that afflict thee: and I will save her that halteth, and gather her that was driven out; and I will get them praise and fame in every land where they have been put to shame. At that time will I bring you again, even in the time that I gather you, saith the LORD." (Zeph. 3:18-20.)

When the thirty and third year passed away among the Lehites, "the people began to look with great earnestness for the sign which had been given by the prophet Samuel, the Lamanite, yea, for the time that there should be darkness for the space of three days over the face of the land. And there began to be great doubtings and disputations among the people, notwithstanding so many signs had been given." (3 Ne. 7:3,4.) In the latter days, the Lord says "the poor and the meek" who "shall have the gospel preached unto them, shall be looking forth for the time of my coming, for it is nigh at hand. And they shall learn the parable of the fig-tree, for even now already summer is nigh." (D&C 35:15,16.) But there will be the slothful as well, who shall say, "My lord delayeth his coming." (JS-Matt. 1:51.) This particular distinction is interesting to note: that those rooted in the gospel look forward with anticipation of the coming of the Lord, "for the people of the Lord are they who wait for him; for they still wait for the coming of the Messiah" (2 Ne. 6:13); while those not thus founded suppose "to morrow shall be as this day, and much more abundant" (Isa. 56:12). This disparity in itself becomes a valuable sign whereby the hearts of men may be detected; and it is a sorry witness as to the actual slothfulness that abounds among those professing to be His followers.

Just as the prophets had foretold the Lehites, a great storm arose such "as never had been known in all the land." (3 Ne. 8:5.) The Book of Mormon description of these catastrophic upheavals is well known, and the effects of those cataclysms stirs the imagination even today as we observe the twisted land features that were left as monuments of God's almighty power. Then came the voice: "Wo, wo, wo unto this people; wo unto the inhabitants of the whole earth except they shall repent; for the devil laugheth, and his angels rejoice, because of the slain of the fair sons and daughters of my people; and it is because of their iniquity and abominations that they are fallen!" (3 Ne. 9:2.) The voice declared that these destructions came because the people had cast out and slain the prophets and the saints. (3 Ne. 9:5,7,8,9,10,11; also 8:24,25.)

Just as the wondering Lehites were brought to know that God's wrath will fall upon the wicked, so will there be a verification of His word in the latter-days. Babylon, the great mother of abominations, shall fall, and all those who fight against Zion shall be destroyed. "The Lord will not suffer that the blood of his saints" and of his prophets, which shall be shed by the great and abominable combination of the devil "shall always cry unto him from the ground for vengeance upon them and ye he avenge them not." (Ether 8:22,25.) The Messiah "will manifest himself" unto the people of the Lord, who believe in him, "in power and great glory, unto the destruction of their enemies." (2 Ne. 6:14.) [3 Ne. 16,20,21.] "And they that believe not in him shall be destroyed, both by fire, and by tempest, and by earthquakes, and by bloodsheds, and by pestilence, and by famine." (2 Ne. 6:15.)

"And thus far were the scriptures fulfilled which had been spoken by the prophets. And it was the more righteous part of the people who were saved, and it was they who received the prophets and stoned them not; and it was they who had not shed the blood of the saints, who were spared -- and they were spared and were not sunk and buried up in the earth; and they were not drowned in the depths of the sea; and they were not burned by fire, neither were they fallen upon and crushed to death; and they were not carried away in the whirlwind; neither were they overpowered by the vapor of smoke and of darkness." (3 Ne. 10:11-13.) It was probably one of the temples built by the church before it was broken up around which the more righteous were gathered in the land Bountiful at the time of Christ's appearing. Gone, cut off by the Lord, were the corrupt high priests and others who cast out and killed the prophets and the saints. Moroni said, "it was by faith that Christ showed himself unto our fathers, after he had risen from the dead; and he showed not himself unto them until after they had faith in him; wherefore, it must needs be that some had faith in him, for he showed himself not unto the world." It is probably a safe guess that this assembly consisted largely of the converts through the instrumentality of Nephi and the other prophets. They were probably glad to have the temple back into hallowed hands, for the wicked high priests who had entered into the secret oaths against the people of the Lord had most likely defiled the temple with the abomination that maketh desolate.

The rest of the story has already been discussed above. With the appearance of Jesus Christ and the bestowal of the baptism of fire and of the Holy Ghost, the people experienced a mighty change, and celebrated a Zion existence for nearly two hundred years. In the latter-days as well, Jesus Christ will come to reign in the New Jerusalem after the daughters of Zion have been cleansed. "And I will give you pastors according to mine heart, which shall feed you with knowledge and understanding," saith the Lord. (Jer. 3:15.) Therefore, "return, ye backsliding children," saith the Lord, "and I will heal your backslidings." (Jer. 3:22a.) And we will finally say in reply, "Behold, we come unto thee; for thou art the LORD our God." (Jer. 3:22b.)

"Would God that ALL the Lord's People Were PROPHETS"

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