A Standard for the Gentiles to Seek Unto

Will the Gentiles, like the Jews, reject that stone upon which they might build and have safe foundation? Alas, Jesus told his Jewish disciples, "The Gentiles should be destroyed also, when the Lord should descend out of heaven to reign in his vineyard, which is the earth and the inhabitants thereof" (JST-Matt. 21:56) for "on whomsoever this stone shall fall, it shall grind him to powder" (21:54). How will he bring about this grinding? He told the Nephites, "I will make my people with whom the Father hath covenanted, yea, I will make thy horn iron, and I will make thy hoofs brass. And thou shalt beat in pieces many people; and I will consecrate their gain unto the Lord, and their substance unto the Lord of the whole earth. And behold, I am he who doeth it. And it shall come to pass, saith the Father, that the sword of my justice shall hang over them at that day; and except they repent it shall fall upon them, saith the Father, yea, even upon all the nations of the Gentiles." (3 Ne. 20:19,20.)

Wherefore he has said in these latter days: "Hearken and listen to the voice of him who is from all eternity to all eternity, the Great I AM, even Jesus Christ--the light and the life of the world; a light which shineth in darkness and the darkness comprehendeth it not; the same which 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 39:1-4a.) This particular wording is repeated nearly verbatim in several places in the scriptures, including John 1:11,12; 3 Ne. 9:16,17; D&C 11:29,30; D&C 39:1-6; and D&C 45:7-9 -- all of which are pertinent to the study at hand. Before proceeding with the statement in Doctrine and Covenants 39, let us consider, likening the scriptures to ourselves, what the Lord is saying here about the meridian of time. On the one hand, he said, "Mine own received me not." Nevertheless there were obviously some who received him, for, said he, "As many as received me, gave I power to become my sons." Why then did he say, "mine own received me not"?

In a private moment with his apostles after the miracle of the loaves and fishes, he confided in them that "the Son of man must suffer many things, and be rejected of the elders and chief priests and scribes, and be slain, and be raised the third day." (Luke 9:22.) Those of which he spake were the custodians of Judaism, the husbandmen, the ones entrusted with the care of the Lord's vineyard. (Luke 20:13-19.) Yet even "among the chief rulers also many believed on him;" nevertheless, "because of the Pharisees they did not confess him, lest they should be put out of the synagogue." (John 12:42.) That was too great a sacrifice for them. Whether it was the traditions long held through the generations, or the status, the security, their associations, or their livelihood, their belief in Christ was not sufficient for them to heed his words: "If any man will come after me, let him deny himself, and take up his cross daily, and follow me. For whosoever will save his life shall lose it: but whosoever will lose his life for my sake, the same shall save it." (Luke 9:23,24.) And "blessed are ye, when men shall hate you, and when they shall separate you from among them, and shall reproach you, and cast out your name as evil, for the Son of man's sake. Rejoice ye in that day, and leap for joy: for, behold, your reward shall be great in heaven: for in the like manner did their fathers unto the prophets." (JST-Luke 6:22.) Alas, "they loved the praise of men more than the praise of God." (John 12:43.) More applicable, therefore, were Christ's words which said, "Woe unto you that are rich! for ye have received your consolation. Woe unto you that are full! for ye shall hunger. Woe unto you that laugh now! for ye shall mourn and weep. Woe unto you, when all men shall speak well of you! for so did their fathers to the false prophets." (Luke 6:25,26.) The gravity of Jesus' words did not penetrate their souls when he said, "He that believeth on me, believeth not on me, but on him that sent me. And he that seeth me seeth him that sent me. I am come a light into the world, that whosoever believeth on me should not abide in darkness." (John 12:44-46.) Instead, they delivered the Lamb of God over the Gentiles to be crucified, enacting in finality the quintessential symbolism of their Mosaic offerings to which they professed unwavering devotion. Therefore, to them their Messiah became "a light which shineth in darkness and the darkness comprehendeth it not." (D&C 39:2.) For this reason, "the kingdom of God [was] taken from them, and [was] given to a nation bringing forth the fruits thereof -- meaning the Gentiles." (JST-Matt. 21:53.)

While the Jewish "elders and chief priests and scribes" may carry the primary culpability for the rejection of their Messiah (Luke 9:22), what about the rank and file of the Jews? History chronicles the chilling fulfillment of the desires expressed that fateful day when in reply to Pilate's washing his hands "of the blood of this just person..., then answered all the people, and said, His blood be on us, and on our children." (Matt. 27:25.) The Savior of the world carried his cross before the crowd of reveling scoffers as well as those with crushed hopes that he was the Hope of Israel. Bearing alone the humiliation of that hour, "he descended below all things." (D&C 88:6.) As early as the night before the horrific, compounding insults, even his apostles "complained in their hearts, wondering if this be the Messiah." (JST-Mark. 14:36.) The ensuing hours of the powers of darkness were too black for even Peter to acknowledge the Light of the world. (Luke 22:53,34,61.) Not yet converted, Peter was unable to strengthen his brethren -- or even himself -- for the Holy Ghost had not yet fallen upon him, nor any others of the disciples. (Luke 22:32; John 7:39; Acts 1:4,5.)

Though the Savior stood alone in the hour of his betrayal, this being required for his mission, nevertheless during his earthly ministry, there were many who came to believe in him. Though the gift of the Holy Ghost was not bestowed upon these followers until after he was glorified, completing their entrance through the gate into the strait and narrow path leading to eternal life, nevertheless there is something to be said of their devotion and acceptance of the Lord. In his great intercessory prayer, Jesus said, "I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word." (John 17:6.) Though their baptism with fire was not accomplished until after Christ was glorified, certainly the Lord had these faithful in mind when he said, "But to as many as received me, gave I power to become my sons." (D&C 39:4.) And then there are all those who had been blinded during his ministry but whose eyes were later opened, Saul being the most obvious example. (Acts 15:5.) Though the kingdom was now taken to the Gentiles, it was accomplished primarily through the "travails, and the labors, and the pains of the Jews" who did receive Christ. (2 Ne. 29:4.)

That was then. Now we live in the time of the reverse transition -- from Gentiles back to house of Israel -- when "the Lord of the vineyard...will let again his vineyard unto other husbandmen, even in the last days, who shall render him the fruits in their seasons." (JST-Matt. 21:55.) The Lord has told the Gentile husbandmen what is required of them "that they may bring forth fruit meet for their Father's kingdom;" and that is to "repent and remember the new covenant, even the Book of Mormon..." (D&C 84:58,57), which "contains the fulness of the gospel of Jesus Christ" (D&C 20:9), "otherwise there remaineth a scourge and judgment to be poured out upon the children of Zion." (D&C 84:58.) Doctrine and Covenants 133 is among the most poignant prophecies of how this injunction will be received. On the one hand, "Unto him that repenteth and sanctifieth himself before the Lord shall be given eternal life." (D&C 133:62.) "And they shall assist my people, the remnant of Jacob, and also as many of the house of Israel as shall come, that they may build a city, which shall be called the New Jerusalem." (3 Ne. 21:23.) As for those "that hearken not to the voice of the Lord, shall be fulfilled that which was written by the prophet Moses, that they should be cut off from among the people," "and also that which was written by the prophet Malachi," that they "shall be stubble." (D&C 133:63,64; 3 Ne. 21:11,20.) Now comes this thematic statement, "Wherefore, this shall be the answer of the Lord unto them: In that day when I came unto mine own, no man among you received me, and you were driven out." (D&C 133:67.) Then the Lord continues with this sobering statement, "When I called again there was none of you to answer." (D&C 133:67.) Note that the antecedent for "you" are those described in verses 63 and 64 who "hearken not to the voice of the Lord."

So now let's pick back up where we left off in Doctrine and Covenants 39 above. Speaking to us the same words he just spoke concerning the Jews, the Lord continues, "Even so 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.) Therefore, saith the Lord, "I have sent mine everlasting covenant into the world, to be a light to the world, and to be a standard for my people, and for the Gentiles to seek to it, and to be a messenger before my face to prepare the way before me." (D&C 45:9; compare 45:6-9 with above references; also Isa. 11:10,1; Mal. 3:1.) Therefore, the reason "the arm of the Lord shall be revealed" in that day when "they who will not hear the voice of the Lord...shall be cut off from among the people," will be because "they have strayed from mine ordinances and have broken mine everlasting covenant; they seek not the Lord to establish his righteousness." (D&C 1:14-16; also D&C 90:9-11.) The Lord said, "Mine everlasting covenant [is] the fulness of my gospel." (D&C 66:2; 133:57.)

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

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