King Noah and the Redemption of Zion

This is an elaboration of a comment I left on this blog on October 17^th, 2012.

Making sense of Noah

One of the most confusing aspects of the Book of Mormon is the account of king Noah and his people, all of whom went from a state of righteousness to exceedingly great wickedness seemingly overnight. This mystery, though, can be quite easily explained and cleared up if we just make two little assumptions: 1) that the land of first inheritance (the land of Nephi) given to Lehi’s descendants was the very land of Zion [see Footnote below], meaning the land upon which, and round about where, the city of New Jerusalem (Zion) would be built by the descendants of Lehi—in other words, the area known to us as Independence, Jackson County, Missouri—and 2) that the people of Nephi were aware of this fact.

This post takes that premise and runs with it, to explain the motivations behind the actions of Noah, his priests, his people and also Abinadi and Alma.

The land of Lehi-Nephi (the land Bountiful) = the land of Zion (Independence, Missouri)

Jesus told the Nephites:

but if they [the gentiles] will repent | and hearken unto my words | and harden not their hearts | i will establish my church among them | and they shall come in unto the covenant | and be numbered among this the remnant of jacob | unto whom i have given this land for their inheritance | and they [the gentiles] 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. 21:22-23)

When Jesus made this statement, He was standing upon the land Bountiful, near the temple that was built there. This was the land given to the remnant of Jacob (that He was speaking to) for their inheritance. It is on that spot of land (their land of inheritance) that the remnant of Jacob will build the New Jerusalem.

Jesus also stated, while standing upon that same land:

verily | verily i say unto you | thus hath the father commanded me |

that i should give unto this people this land for their inheritance | and then the words of the prophet isaiah shall be fulfilled | which say |

thy watchmen shall lift up the voice | with the voice together shall they sing | for they shall see eye to eye | when the lord shall bring again zion |

break forth into joy | sing together | ye waste places of jerusalem | for the lord hath comforted his people | he hath redeemed jerusalem |

the lord hath made bare his holy arm in the eyes of all the nations | and all the ends of the earth shall see the salvation of god | (3 Ne. 16:16-20)

This is the same scripture that the priests of Noah quoted to Abinadi. It speaks of “bringing again Zion” and deals specifically with the land of Zion and the prophecies concerning the building of the New Jerusalem or city of Zion. When the priests of Noah quoted it to Abinadi, though, they were standing upon the land of Nephi.

Prophecy: history in reverse

The Nephites desired to know what would happen to their seed upon the land of promise, so they exercised faith:

for because of faith and great anxiety | it truly had been made manifest unto us concerning our people | what things should happen unto them | (Jacob 1:5)

and, according to their desires, God told them their future history by giving new prophecies:

and now | behold | i would speak unto you | concerning things which are | and which are to come | (2 Ne. 6:4)

The prophecies about the land of Zion, its redemption, the redemption of the people who would inherit and inhabit it (the seed of Lehi), and the holy city of God that they would build there were promises (prophecies) given to Lehi’s seed that would be fulfilled literally, not just metaphorically. Jacob taught that

the promises | which we have obtained | are promises unto us according to the flesh (2 Ne. 10:2)

So, the Nephites were blessed with a very full canon of scriptures and prophecies, brought from the Old World, in the form of the plates of brass, a kind of Bible on steroids, which the Nephite prophets fully expounded from the time of Jacob onward and they also had more scripture, pronounced by these same prophets:

behold | ye know | that i have spoken unto you exceedingly many things | nevertheless | i speak unto you again | for i am desirous for the welfare of your souls | yea | mine anxiety is great for you | and ye yourselves know | that it ever has been | for i have exhorted you with all diligence | and i have taught you the words of my father | and i have spoken unto you concerning all things | which are written | from the creation of the world | (2 Ne. 6:2-3)

This means that the Nephites possessed a whole lot more information than we do about the prophecies.

Restored knowledge

The revelation, then, that God gave to Joseph Smith about the New Jerusalem and the land of Zion, was, like everything else in this dispensation, a restoration, or restored knowledge. It was had anciently among the Nephites. They knew where the land of Zion was and they knew where the city of Zion or the New Jerusalem would be built. The city of Zion would be built by them because it was going to be built on their land of inheritance.

Now, the promised land of inheritance given to the seed of Lehi has never changed, nor will it. This is why the scripture says:

zion shall not be moved out of her place | (D&C 101:17)

zion cannot fall | neither be moved out of her place | (D&C 97:19)

The New Jerusalem can and will be built only upon the land of Zion and only by the seed of Lehi (with assistance from others.) There is no other appointed spot because the Lord has made irrevocable promises to Lehi and his seed.

The land of their “first inheritance” was the land of Zion

Zeniff wrote:

i | zeniff | having been taught in all the language of the nephites | and having had a knowledge of the land of nephi | or of the land of our fathers’ first inheritance | (Mosiah 9:1)

The land of their first inheritance would also end up being the land of their last inheritance, according to the principle that the first shall be last and the last shall be first, in all things.

Now, this land of Nephi was the same land that Nephi escaped to after Laman and Lemuel sought to take away his life. Nephi wrote:

and it came to pass | that the lord did warn me | that i | nephi | should depart from them | and flee into the wilderness | and all those who would go with me |

wherefore | it came to pass | that i | nephi | did take my family | and also zoram | and his family | and sam | mine elder brother | and his family | and jacob | and joseph | my younger brethren | and also my sisters | and all those who would go with me | and all those | who would go with me | were those | who believed in the warnings and the revelations of god | wherefore | they did hearken unto my words |

and we did take our tents | and whatsoever things were possible for us | and did journey in the wilderness for the space of many days | and after we had journeyed for the space of many days | we did pitch our tents | and my people would | that we should call the name of the place nephi | wherefore | we did call it nephi | (2 Ne. 5:5-8)

The land of Nephi, then, was the area which is now known to us as Independence, Jackson County, Missouri. The people of Nephi lived in this land from the time of Nephi until the time of the first seer Mosiah. Amaleki wrote:

behold | i am amaleki | the son of abinadom |

behold | i will speak unto you somewhat concerning mosiah | who was made king over the land of zarahemla |

for behold | he | being warned of the lord | that he should flee out of the land of nephi | and as many | as would hearken unto the voice of the lord | should also depart out of the land with him into the wilderness |

and it came to pass | that he did | according as the Lord had commanded him | and they departed out of the land into the wilderness | as many as would hearken unto the voice of the lord | and they were led by many preachings and prophesyings | and they were admonished continually by the word of god | and they were led by the power of his arm through the wilderness | until they came down into the land | which is called the land of zarahemla | (Omni 1:12-13)

From Mosiah onward, the Nephites lived in or around the land of Zarahemla, while the Lamanites took possession of the promised land (the land of Zion, which was the land of Nephi, or the land of first inheritance.) Nevertheless, it was the desire of every Nephite to return someday to that land and to redeem it, in order that the promises and prophecies be fulfilled.

Polygamy (Zarahemla) and monogamy (Nephi)

I suppose I ought to mention, at this point, that the people of Zarahemla, who were brought to the New World by Mulek, son of Zedekiah, king of Judah, had been given no monogamy restrictions by the Lord. As descendants of Jews, polygamy would have been their way of life.

After Mosiah discovered them and the two kingdoms were united under one banner, with Mosiah becoming king of both groups, they remained as a distinct group living a different set of laws. In other words, the people of Zarahemla lived the law of Moses, which allowed and even under some circumstances, commanded polygamy, whereas the people of Nephi lived the law of Moses which was modified by Lehi, their founding seer, which law allowed only monogamy, or which commanded the seed of Lehi to have only one wife and no concubines. To be even clearer, the commandment of monogamy given to Lehi’s seed was only applicable to the seed of Lehi. It had no application, whatsoever, to any other lineage. So, there were polygamists and monogamists living together under one national banner.

Much later on the people of Zarahemla would become numbered with the people of Nephi, meaning that they called themselves Nephites, or the children of Nephi, and adopted the law given to Lehi, which was monogamy. But from the time of their first landing, to the time of Mosiah discovering them, and finally to the time when they became numbered with the Nephites, polygamy was allowed for them. This is why we find that at the time of the numbering, the people of Zarahemla were more than double the population of the people of Nephi.

Now, I mention this here because if Noah, son of Zeniff, was born in Zarahemla and spent some of his childhood there, he would have grown up in that environment and would have noticed that the people of Zarahemla lived the unmodified, or more ancient form, of the law of Moses, which allowed polygamy, whereas the people of Nephi lived the modified, or more recent innovation of the law. But even if Noah did not grow up in Zarahemla, he would have been aware of these historical facts about the people living in Zarahemla.

Zeniff’s two trips to reclaim the land

Two expeditions to reclaim the land were made, as recorded by Amaleki:

and now | i would speak somewhat concerning a certain number | who went up into the wilderness to return to the land of nephi | for there was a large number | who were desirous to possess the land of their inheritance | wherefore | they went up into the wilderness | and their leader | being a strong and mighty man | and a stiffnecked man | wherefore | he caused a contention among them | and they were all slain | save fifty | in the wilderness | and they returned again to the land of zarahemla |

and it came to pass | that they also took others | to a considerable number | and took their journey again into the wilderness | and i | amaleki | had a brother | who also went with them | and i have not since known concerning them | and i am about to lie down in my grave | and these plates are full | and i make an end of my speaking | (Omni 1:27-30)

Zeniff was among both expeditions. He was the cause of the contention of the first expedition and he was the leader of the second expedition, which was successful in occupying the land.

Zeniff “redeemed” the land by bloodshed

The unnamed leader of the first expedition wanted to redeem the land of Zion by bloodshed, by attacking the Lamanites. Zeniff, though, wanted to enter into a treaty with the Lamanites and possess the land peacefully. During the second expedition, he did just that, but later the Lamanites reneged on their agreement and the Nephites who now possessed the land of their first inheritance ended up having to shed Lamanite blood anyway. It is, in this sense, that the land was “redeemed” by the shedding of blood.

Each Nephite king was (assumed to be) a prophet or seer or revelator

now | it was the custom among all the nephites to appoint for their chief captains | save it were in their times of wickedness | some one that had the spirit of revelation and also prophecy | therefore | this Gidgiddoni was a great prophet among them | as also was the chief judge | (3 Ne. 3:19)

This custom likely also applied to the time when they had kings.

Now, the Nephite king Mosiah was a seer. The Nephite king Zeniff, who led his expedition back to the land of Nephi after Mosiah had brought everyone to Zarahemla, was also a man of God, for he led his people in the strength of the Lord against Lamanite aggression and the Lord heard his prayers.

The assumption may have been, then, that each Nephite king was a man of God, capable of receiving revelations, prophecies and the like. The people of Noah would have looked at him with this same perspective.

Noah’s new revelation: the restoration and redemption of Zion

The reign and ministry of king Noah, son of Zeniff, was one of departure from what his father did. The easiest way to understand this departure is that Noah received a new revelation.

Now, it may have been a pretended revelation, thought up all by himself, for these Nephites kings were expected to be men of God, capable of receiving the word of God and that is a lot of pressure to be under. Noah may have wanted to leave a legacy behind him, as one who obtained something new from God for the people, therefore, he may have simply conceived of this himself.

Another possibility is that he got a revelation from the devil, or at least inspiration from the devil.

Whichever was the case, the result was the same. This new doctrinal idea went forth from him, first to the priests—and when the priests of his father would not accept his revelation, he interviewed other men who did accept it, and then ordained them, releasing his father’s priests from their callings—and then to the people, and it was accepted wholeheartedly by his people.

Noah also put himself out as a restorer, restoring the people to a proper worship of God, using the pure law of Moses without any of the additions of the doctrine of Christ, which was preached by Nephi and others of the Nephite prophets, nor any of the modifications made by Lehi (of monogamy.) The end result was very old school theology mixed with new school theology, with the stuff in the middle tossed out.

The gospel of Noah

The good news that Noah was giving his people was this: that the land of Zion had been redeemed by his father, by the shedding of blood, and that now they were the children of Zion, the ones who would fulfill all the prophecies of the prophets concerning this very special promised land. The land had been sanctified by the shedding of blood, and as it was redeemed, so were they, who lived upon it, redeemed, and they could now rejoice, for the great Millennial day was upon them and they would prosper in the land forever more. The promised day in which all things would come together in one was upon them and they would build and inherit and multiply in the land and be blessed by the Lord.

And so, to get on with the multiplying, a multimale-multifemale mating system was set up, where men took wives and concubines and also visited with harlots, that every available female in the land would do her part to conceive and bear redeemed children to live upon the already redeemed land of promise. Whereas the former commandments limited the number of Nephites, so that they remained small compared to the Lamanites, this new day of redemption called for a much larger population of redeemed souls, for they wanted to bring as many children as they could into their new paradise on earth.

That may have been the surface reason, given to the people, for why this new gospel of procreation was going around. Secretly, Noah may have realized that there was strength in numbers, for they were surrounded by an innumerable host of Lamanites. Therefore, this new revelation made much more practical and strategic sense than the previous ones that demanded the Nephites stick to monogamy, and thus small numbers.

As this was the land of Zion, which had the promises concerning the building of the city of Zion, Noah set about to construct many elaborate and spacious buildings, for Zion must be beautified. Again, the land of Zion was redeemed, as were the people living upon it, therefore their task was to build it up, to build up a city that would be worthy of the fulfillment of the prophecies. So, although Noah exacted a heavy tax from the people, of one-fifth of all they possessed, there wasn’t so much as a peep of a complaint from any of his people. They all saw eye to eye on this project, for they were building Zion, and Noah was the man God raised up and inspired to accomplish this task.

Now, the former priests, consecrated by his father, were not in the habit of telling people how good they were, but instead they were in the habit of admonishing the people for their sins. The new priests consecrated by Noah, though, understood his new gospel and revelation, which was quite literally good news, namely, that they were all redeemed of the Lord. “No more need to repent, just enjoy the blessings of the Lord that he has bestowed and do your part to build up the land.” In other words, everyone was now to be proud of their heritage and birthright, as heirs of the promised land. Pride was no longer a sin, but was the very gospel preached, for they were redeemed.

These priests began to practice idolatry—for whenever a people develop prideful hearts and come under the control of the devil, he introduces them to idolatry—and the priests then taught the people to also be idolatrous. In the minds of Noah, his priests and his people, they were already living the Millennial day, which was, as Joseph Smith wrote, “a time to come in the which nothing shall be withheld, whether there be one God or many gods, they shall be manifest” (D&C 121:28.) The priests of Noah had taken the liberty to divulge the “truths” that were to be revealed, namely that there be many gods, even idols, and they flattered the people into divulging in these sinful practices.

(There was, again, a hidden practicality to their practice of idolatry. Idolatry and excessive sexuality go hand in hand and the kingdom law was to procreate, so idolatry would only increase the number of pregnancies in the land.)

Regardless of the contrariness of Noah’s gospel to former commandments, none of that applied to these people, for they were now in a new dispensation, a time of redemption of both land and people, and the former constraints and commandments did not apply. New dispensations come with new commandments and revelations, and Noah’s reign was to be noted in history as the beginning of the children of redemption. They were the ones who did what others could not, because they were not, yet, redeemed.

Noah took for patterns what he found in the scriptures. For example, to get around the Lord’s prohibition on polygamy, he turned to Jacob’s words which actually presuppose that at some point the Lord would lift the ban on multiple wives and concubines for the seed of Lehi:

for if i will |

saith the lord of hosts |

raise up seed unto me | i will command my people | otherwise | they shall hearken unto these things |  (Jacob 2:30)

All he needed to say was that the time had finally and fully come, in which the Lord would lift the polygamy ban, using an Official Declaration, such as the following:

Aware of the promises made by the prophets and [kings] of the [Lord’s people] who have preceded us that at some time, in God’s eternal plan, all of our brethren who are worthy may receive [a plurality of wives], and witnessing the faithfulness of those from whom [multiple wives have] been withheld, we have pleaded long and earnestly in behalf of these, our faithful brethren, spending many hours in the Upper Room of the Temple [built by our father Nephi] supplicating the Lord for divine guidance.

He has heard our prayers, and by revelation has confirmed that the long-promised day has come when every faithful, worthy man [of the seed of Lehi living in this blessed land] may receive [additional wives, and concubines, too.]

The prophecies concerning the building of a great tower he thought to fulfill literally and built two of them, one near the temple (for the city of Lehi-Nephi) and one on a historically significant hill (for the city of Shilom.)

He read about vineyards and so he planted vineyards. He read that there would be a temple in Zion, but since Nephi had already built a temple there, he instead restored it and beautified it with all manner of fine workmanship to make it match more precisely the Solomon temple. Everything that seemed to indicate what would happen in the day of Zion’s redemption, he sought to do, that his reign would go down in history as the fulfillment of these prophecies.

It was all about the redemption of Zion

The basis for all this iniquity was that the prophecies concerning the redemption of Zion had already taken place, for their fathers had inherited the land, then had to leave it, then had come back (with Zeniff), fulfilling the prophecies of its redemption. Since the land had been redeemed, that meant that they themselves had also been redeemed. Their redemption was tied to the redemption of the land. As evidence of such redemption, all could see that they were prospering like crazy in the land. Also, because of their victory against the Lamanites, under the leadership of king Noah, the people believed that the strength of the Lord was still with them, which was more evidence of Noah’s inspired reign.

The truth of the matter, though, was that they had achieved that victory without the Lord’s strength, for He had retained it, and so when they began to boast that a small number of them could slay thousands of Lamanites, that was the final straw for the Lord and it was time to set them straight by sending another prophet to prophesy evil against them.

Abinadi’s teaching that redemption was tied to Christ

When Abinadi started preaching, he was seen as a disturber of the peace, for everyone was enjoying the high life, and he brought everyone low again with his “repent or be brought into bondage” sayings. Then, his sayings concerning the king really got on everyone’s nerves since everyone thought of king Noah as an inspired man of God, who had done marvels in his time as king, making the people happy and prosperous. Abinadi was like the cop that knocks on the door of a midnight party to tell the people in the house the noise is too loud and everyone needs to go home and stop partying. He was a total downer.

Noah had begun a gospel (good news) celebration based upon a perversion of the doctrine of redemption, and it had the unintended consequences of making them all weak, meaning that the Lord had removed His strength from them. They were literally on their own and were very soon to be brought into unbreakable bondage by the Lamanites. Abinadi was sent to get them to repent so that they could stave off the coming captivity.

The people’s reaction to Abinadi’s words, of anger and seeking to kill him, is understandable when one considers that they truly believed that what they were doing was the will of God, that their king and priests were men of God, that these (perverse) teachings had come down the proper and approved channels, that all that Noah and priests had taught had been confirmed by signs of peace, prosperity and (supposed) strength of the Lord, that there was no indication, whatsoever, that God was not blessing the people according to His promises, etc. Abinadi had no leg to stand on, in their view, but was slandering the entire population and making people feel bad about themselves, breaking the law himself (disturbing the peace) and speaking false prophecies. They, the people, were acting in righteousness in seeking to shut the mouth of this obvious false prophet, by killing him. Had not the ancients done the same?

Now, Abinadi was countering this redemption perversion by saying that they were not redeemed, at all, for all this evil he prophesied upon them could not come to pass on a redeemed population. Such evil could only befall sinners. The fulfillment of his prophecies, then, would be proof positive that Noah and priests were liars, and their doctrine was either of men or of the devil; and that the redemption of Zion had not yet come, nor would it until some other future day; also that redemption does not come from the land, but from Christ.

This was the question posed to Abinadi by one of the priests:

what meaneth the words | which are written | and which have been taught by our fathers | saying |

how beautiful upon the mountains are the feet of him | that bringeth good tidings | that publisheth peace | that bringeth good tidings of good | that publisheth salvation | that saith unto zion |

thy god reigneth |

thy watchmen shall lift up the voice | with the voice together shall they sing | for they shall see eye to eye | when the lord shall bring again zion |

break forth into joy | sing together | ye waste places of jerusalem | for the lord hath comforted his people | he hath redeemed jerusalem |

the lord hath made bare his holy arm in the eyes of all the nations | and all the ends of the earth shall see the salvation of our god | (Mosiah 12:20-24)

In the eyes of Noah, his priests and his people, Noah was the one whose feet were beautiful, for Noah (and his priests) were bringing good tidings of good and publishing peace and salvation. Noah was the one saying to Zion—for, remember, they were living in the very land of Zion—that their God reigns. Noah had watchmen upon the tower. Noah’s people sang with the voice together and everyone saw eye to eye. Zion had been brought again, or it had been redeemed. The waste places of this new Jerusalem were being built up again. It was a time of comfort and joy and redemption, all because of Noah (and his father.) This is why the priest asked Abinadi about this scripture, for they all believed that it was fulfilled by Noah and they held it up as proof of his divine calling as their king.

If you read through Abinadi’s sermon, you will see that he mentions “redemption” 18 times, all pointing to the fact that it is God that redeems:

“…for they understood not that there could not any man be saved except it were through the redemption of God.”

“For behold, did not Moses prophesy unto them concerning the coming of the Messiah, and that God should redeem his people?”

“I would that ye should understand that God himself shall come down among the children of men, and shall redeem his people.”

“And thus God breaketh the bands of death, having gained the victory over death; giving the Son power to make intercession for the children of men…having redeemed them, and satisfied the demands of justice.”

“…all those who have hearkened unto their words, and believed that the Lord would redeem his people, and have looked forward to that day for a remission of their sins…are the heirs of the kingdom of God.

“For these are they whose sins he has borne; these are they for whom he has died, to redeem them from their transgressions.”

“For O how beautiful upon the mountains are the feet of him that bringeth good tidings, that is the founder of peace, yea, even the Lord, who has redeemed his people…”

“For were it not for the redemption which he hath made for his people, which was prepared from the foundation of the world…all mankind must have perished.”

“They are raised to dwell with God who has redeemed them; thus they have eternal life through Christ, who has broken the bands of death. “

“And thus the Lord bringeth about the restoration of these; and they have a part in the first resurrection, or have eternal life, being redeemed by the Lord. “

“But behold, and fear, and tremble before God, for ye ought to tremble; for the Lord redeemeth none such that rebel against him and die in their sins…“

“Therefore ought ye not to tremble? For salvation cometh to none such; for the Lord hath redeemed none such; yea, neither can the Lord redeem such; for he cannot deny himself; for he cannot deny justice when it has its claim. “

“Break forth into joy, sing together, ye waste places of Jerusalem; for the Lord hath comforted his people, he hath redeemed Jerusalem. “

“And then shall the wicked be cast out, and they shall have cause to howl, and weep, and wail, and gnash their teeth; and this because they would not hearken unto the voice of the Lord; therefore the Lord redeemeth them not. “

“Thus all mankind were lost; and behold, they would have been endlessly lost were it not that God redeemed his people from their lost and fallen state.“

“But remember that he that persists in his own carnal nature, and goes on in the ways of sin and rebellion against God, remaineth in his fallen state and the devil hath all power over him. Therefore he is as though there was no redemption made, being an enemy to God; and also is the devil an enemy to God. “

“Therefore, if ye teach the law of Moses, also teach that it is a shadow of those things which are to come—teach them that redemption cometh through Christ the Lord, who is the very Eternal Father. Amen.”

Redemption through Christ is the topic of Abinadi’s sermon because these people believed they were already redeemed, through the redemption of the land of Zion, without the necessity of believing in Christ, etc.

The result: captivity

After they killed Abinadi—and sought to kill the sole convert among the priests, who was Alma—and the Lamanites came in, subjecting them to bondage, affliction and death, they were faced with the realization that they were not the redeemed children of Zion, and that they had misunderstood the prophecies, putting them in the wrong context and breaking a host of the Lord’s still-in-force commandments. Essentially, these people had their hopes completely dashed to pieces and had to start from an exceedingly humble place.

Now, this people fell into these grave errors because they put their trust in their leaders, even their king and priests, trusting that they interpreted the prophecies correctly, instead of searching the scriptures themselves and coming to their own, God-inspired conclusions. Had they done the legwork of searching the scriptures and obtaining the gift of the Holy Ghost for themselves, neither Noah nor his priests could have deceived them with false revelations. As we know, it turned out that Noah and his priests were wrong in their interpretations on the prophecies, so wrong in fact that it resulted in death, destruction of property, bondage, humiliation (the Lamanites treated them like dumb asses) and general misery. This shows that misinterpreting a prophecy can have disastrous results.

It also shows why Alma was so emphatic in the teaching that he gave to his people of trusting no one:

trust no man to be a king over you | and also trust no one to be your teacher | nor your minister | except he be a man of god | walking in his ways | and keeping his commandments | (Mosiah 23:13-14)

Don’t mess with the land of Zion

There appears to be a blessing and a curse upon that land. Those who live upon it, who have the laws of God, must live them, otherwise, captivity and destruction will be their lot. This may be one of the reasons why Mosiah left that land, and also why eventually Alma and Limhi left, to preserve their people from destruction. It requires a righteous people, otherwise, nobody can be established there as Zion.

The unconverted Lamanites, and now also the non-Mormon Gentiles, who currently live there, appear to be the temporary care-takers of the land, and it might be wise to leave it that way, until such time arrives that the Lord specifically and plainly commands and leads His people to return and redeem it.

This might be an important point to keep in mind, since what Noah and his priests did upon that land may be repeated in the future with another group of unauthorized persons, that attempts to “redeem Zion,” with the same (or even more) disastrous results.

Gentiles upon the land of Zion

Here are the Lord’s words regarding the establishment of Zion, given to the Nephites while He stood in the land Bountiful:

and verily i say unto you |

i give unto you a sign | that ye may know the time | when these things shall be about to take place | that i shall gather in | from their long dispersion | my people | o house of israel | and shall establish again among them my zion |

and behold | this is the thing | which i will give unto you for a sign | for verily I say unto you |

that when these things | which i declare unto you | and which i shall declare unto you hereafter of myself | and by the power of the holy ghost | which shall be given unto you of the father | shall be made known unto the gentiles | that they may know concerning this people | who are a remnant of the house of Jacob | and concerning this my people | who shall be scattered by them |

verily | verily i say unto you |

when these things shall be made known unto them of the father | and shall come forth of the father from them unto you |

for it is wisdom in the father | that they should be established in this land | and be set up as a free people by the power of the father | that these things might come forth from them unto a remnant of your seed | that the covenant of the father may be fulfilled | which he hath covenanted with his people | o house of israel |

therefore | when these works | and the works which shall be wrought among you hereafter | shall come forth from the gentiles unto your seed | which shall dwindle in unbelief because of iniquity |

for thus it behooveth the father | that it should come forth from the gentiles | that he may show forth his power unto the gentiles | for this cause |

that the gentiles | if they will not harden their hearts | that they may repent | and come unto me | and be baptized in my name | and know of the true points of my doctrine | that they may be numbered among my people | o house of israel |

and when these things come to pass | that thy seed shall begin to know these things | it shall be a sign unto them | that they may know | that the work of the father hath already commenced unto the fulfilling of the covenant | which he hath made unto the people | who are of the house of israel | (3 Ne. 21:1-7)

Now, the meaning of these words it this: when the establishment of Zion commences in the land of Zion (Independence, Jackson County, Missouri area), there will be Gentiles established upon that very land and living in anarchy, gathered there by the miraculous power of the Father. They will then receive additional records, which they will share with the remnant of Jacob. When these events occur, that will be the sign to the remnant of Jacob that the fulfillment of the covenant the Lord made with their fathers has commenced.

This true gathering of Gentiles upon the land of Zion will be attended by the miraculous works of the Father and will fulfill the prophecy of Isaiah: “The Lord hath made bare his holy arm in the eyes of all the nations,” or Gentiles. However, prior to that true gathering, there may be false gatherings of Gentiles, which are not attended to by the power of the Father. Jacob prophesied:

but behold | this land |

said god |

shall be a land of thine inheritance |

and the gentiles shall be blessed upon the land |

and this land shall be a land of liberty unto the gentiles |

and there shall be no kings upon the land | who shall raise up unto the gentiles |

and i will fortify this land against all other nations |

and he that fighteth against zion shall perish |

saith god |

for he | that raiseth up a king against me | shall perish | for i | the lord | the king of heaven | will be their king | and i will be a light unto them forever | that hear my words | (2 Ne. 10:10-14)

These words are speaking of the same establishment-of-Zion event. The land in question is the land of Zion (Independence, Jackson County, Missouri area.) These prophecies have shadows, of course, but the literal and last fulfillment concerns a specific spot of land and a specific group of Gentiles. The other Gentiles, or other nations, as it is written—for the text could have also been worded this way: “and i will fortify this land against all other gentiles”—will raise up, or attempt to raise up, kings, contrary to the commandment of God, and these other groups of Gentiles will perish, for they misunderstand and misinterpret the prophecies, which brings disaster upon them.

So, there will be no kings raised up unto one group of Gentiles, while another group (or groups) will raise up king(s) and will perish. This latter group (or groups, for this prophecy may be fulfilled multiple times), will be those who gather upon the land of Zion and attempt to establish Zion and fulfill the prophecy without being authorized or directed by the Lord, just as king Noah and people did thousands of years earlier.

Mormon put the account of king Noah and his people in his book because it would be especially applicable to our times, for these same tactics inspired by Satan, of false gatherings upon the land of Zion and forcing the fulfillment of the prophecies about Zion, would be repeated.

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Footnote: If Independence, Jackson County, Missouri currently does not match the pre-destruction descriptions of the land of Nephi, it does not matter, because after the death of Christ, Mormon tells us:

and there was a great and terrible destruction in the land southward |

but behold | there was a more great and terrible destruction in the land northward |

for behold | the whole face of the land was changed | because of the tempest | and the whirlwinds | and the thunderings | and the lightnings | and the exceedingly great quaking of the whole earth | (3 Ne. 8:11-12)

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The Parable of the Redemption of Zion (D&C 101: 43-62): a Series of FUTURE (not Past) Events

My text for this post is D&C 101: 43-62, which is a parable.  OWIW recently attempted to interpret it, followed by zo-ma-rah.  I thought I’d give it a try, too.  The following is what I noticed from the text of the parable itself.  I haven’t done any deep, scholarly studies, so much of it may be totally off.  Perhaps with more study, my views may change.  These are just some quick impressions I had as I read over it today.  It is not so much a scriptural exposition, as it is scriptural musings.  I also haven’t confirmed anything with the Spirit.  So, nothing to see here, just keep moving!  😉  Okay, I think that is enough of a disclaimer.  Here we go…

Parable of the Redemption of Zion

And now, I will show unto you a parable, that you may know my will concerning the redemption of Zion.

Nobleman

A certain nobleman

This Nobleman is obviously Jesus Christ.

Nobleman has a very choice spot of land

had a spot of land, very choice;

Where is the very choice spot of land? Applying the parable to the cosmos (plasma theology), it could be interpreted as being Earth. Applying the parable to the Earth (earthly things), it could be interpreted as being North and South America.

Nobleman speaks to servants

and he said unto his servants:

These servants start out obedient and end up disobedient (apostatizing), eventually abandoning the Nobleman’s land (dying?). The servants are not prophets, seers or revelators. They are priests. They possess authority to act in the name of the Nobleman, but cannot see afar off (they have no vision, or are not seers or prophets). All they can do is counsel among themselves and when faced with a question about why the Nobleman commands this or that, they can’t get answers (they have no revelation, meaning they are not revelators). Nevertheless, they are authorized servants of the Nobleman (priesthood holders).

Nobleman commands servants to go to his vineyard

Go ye unto my vineyard,

Where is the vineyard? On the cosmic scale, the vineyard could be the solar system, with the choice land being the Earth. Speaking of earthly things, the vineyard could be the entire planet, with the American Continent (North and South) being the choice land. At any rate, the servants must go to the vineyard, meaning that they were originally not in the vineyard. So, this may indicate that the servants are in heaven and are being told to go to Earth to begin their earthly probation and missions.

Nobleman commands servants to go to very choice piece of land

even upon this very choice piece of land,

Here we have a very choice piece of land. This is likely the same land as the very choice spot of land. Again, the servants must go to it, so they originally were not in the choice spot. So, again, this may mean that they are to be born on the American Continent/planet Earth.

Nobleman commands servants to plant twelve olive-trees

and plant twelve olive-trees;

According to Joseph Smith, the twelve olive trees are twelve stakes of Zion.  (See Twelve Olive Trees.)

Nobleman commands servants to set watchmen around trees

and set watchmen round about them,

The watchmen are not servants, but men hired by the servants to watch (see). These are prophets, seers and revelators. It is their job to see what is coming (the future) from afar off and to warn (prophesy to) the people of what they see (seership) and learn (revelation). The servants are to set (apart) the watchmen (prophets, seers, revelators) around the olive-trees (stakes).

Nobleman commands servants to build a tower

and build a tower,

This tower is not a temple, but is an observatory, as in an astronomical observatory. It may be set upon a temple or set alone, but its purpose is to be able to see afar off.

so that a watchman upon the tower can see the land around the very choice piece of land

that one may overlook the land round about, to be a watchman upon the tower,

In an earthly sense, the “land round about” the choice piece of land is the land round about North and South America. In a plasma theological sense, it is the “land” round about the Earth, meaning the planets and stars, comets, meteors, etc. The one watchman to be placed upon the tower is, again, not a servant, but a prophet, seer and revelator. In a plasma theological sense, he is to be an astronomer, just as Abraham was an astronomer, looking at the skies for any sign that the enemy is approaching.

so that “the enemy” (plural) doesn’t destroy the trees when they come (as prophesied)

that mine olive-trees may not be broken down when the enemy shall come to spoil

The enemy is a plurality of “baddies” and their purpose is to spoil the fruit of the vineyard. This part of the parable is a prophecy that: “the enemy shall come to spoil.” If they come and there is no watchmen (prophets, seers, revelators), no tower (astronomical observatory) and no watchman upon the tower (astronomer), the olive-trees (stakes) will be broken down.

so that they (the enemy) don’t take the fruit of the Nobleman’s vineyard

and take upon themselves the fruit of my vineyard.

“Themselves” indicates that the enemy is a plurality. This can be a plurality of astronomical objects whose close encounters with Earth will cause destruction. Or, speaking of earthly enemies, it could be a plurality of earthly enemies (mankind) who will attempt to plunder and rob and glut upon the fruit of the vineyard (Earth). Although most commentators would ascribe these elements to earthly things, plasma theology explains the imagery perfectly.

What is a vineyard composed of? Vines of grapes. And how are grapes arranged? In clusters, the grapes themselves being round spheres. If you look at the solar system, with its round planets orbiting a round sun, all of which are suspended, it kind of looks like a bunch of grapes. Add the invisible Birkland currents or power lines connecting all the planets, and we’d see the “branches” the grapes (planets) hang on.

The enemy is coming into the vineyard, meaning that the enemy is outside the vineyard, or outside the solar system. When they (the enemy) come in, their purpose is to spoil and take upon themselves the fruit of the vineyard. The fruit are the planets in this solar system, the grapes. A large object coming in from outside the solar system can capture planets (“take upon themselves”) or spoil planets (plunder, rob, destroy, harm).

The main concern is not for the fruit of the vineyard, which will be spoiled and taken upon the enemy, but for the olive-trees which are found on the choice spot of land (Earth). The Nobleman does not want these trees broken down when these enemies enter the solar system, hence these commandments.

If the tower is an astronomical tower, looking to the heavens for these enemies that are to enter the solar system and disturb the planets, this parable makes perfect sense. However, if we interpret it as a tower that is to be used to look at the land round about North and South America for mortal enemies, it doesn’t make sense. A tower can only see so far around it and no size tower can see the land masses around North and South America (Europe and other continents and islands.) However, an astronomical tower can see outer space, the planets, stars, sun, comets, etc. In other words, using a tower in this manner, it is possible to see extremely great distances.

If the vineyard is thought in earthly terms to be Earth, the imagery of the fruit of the vineyard is lost. What is the fruit of the Earth? The parable here is not talking of the fruit of the olive-trees (which would be olives), but the fruit of the vineyard. The olive-trees are located in the choice spot of land, which itself is located in the vineyard.

Anyway I look at it, my mind can only see this fitting astronomically.

Nobleman’s servants are obedient

Now, the servants of the nobleman went and did as their lord commanded them,

Here the servants (priests) go to Earth/North or South America (are born?) and start obeying the instructions.

Nobleman’s servants plant twelve olive-trees

and planted the olive-trees,

They plant 12 stakes of Zion.

Nobleman’s servants build a hedge around trees

and built a hedge round about,

If we take this literally, then the servant-priests build a barrier of defense (or a wall) around the 12 stakes. When was the last time you heard of a stake of Zion having a wall around it? These 12 stakes sound more like cities of Zion with city walls built around. This follows the pattern of Jerusalem and other ancient cities which also had walls built around them.

Nobleman’s servants set watchmen upon the hedge

and set watchmen,

The watchmen are prophets, seers and revelators. They are set (set apart) by the servants (who hold priesthood) upon the hedge (barrier or wall) surrounding the olive-trees (stakes/cities of Zion).

Nobleman’s servants begin to build a tower

and began to build a tower.

Now the servants begin to build the astronomical tower. So, far so good. They have been perfectly obedient servant-priests.

Nobleman’s servants ask each other questions while laying the foundation of the tower

And while they were yet laying the foundation thereof, they began to say among themselves:

The foundation of the tower (not the foundation of a temple) has not yet been fully laid when they start to ask themselves questions concerning all these instructions given by the Nobleman. Notice that they do not inquire of the Nobleman, but merely talk to each other in councils.

Nobleman’s servants ask each other why the Nobleman needs the tower

And what need hath my lord of this tower?

The servant-priests do not understand the purpose of the tower. They think it has as its purpose protection from mortal man and not an astronomical tower looking at the heavens.

Nobleman’s servants hold council for a long time

And consulted for a long time,

The servant-priests are not able to figure out the answer to their question. So they consult with each other in church priesthood councils as to what this tower is for. Perhaps they even consult with the “best minds” that they can find outside of their priesthood quorums.

Nobleman’s servants ask each other questions

saying among themselves:

They have lots of church councils in which they talk to each other, but they never talk to the Nobleman. They just talk among themselves.

Nobleman’s servants ask each other why the Nobleman needs the tower during this time of peace

What need hath my lord of this tower, seeing this is a time of peace?

Again, the only conclusion they can come to is that the tower is for a defense against some man-made enemy, but as they live during a time of peace, to them (and to the others they have consulted with), the construction endeavor seems like an enormous waste of the Nobleman’s money.

Nobleman’s servants ask each other if the Nobleman’s money could be given to the bankers

Might not this money be given to the exchangers?

Gee, I wonder who gave them that idea? Could it be the “best minds” that they had consulted? Could it be that those “best minds” whom they consulted consisted of exchangers (bankers)? Surely by giving the Nobleman’s money to the bankers and investors, the Nobleman’s money will be multiplied exponentially, making the Nobleman’s very happy.

This is a seemingly noble goal. Unfortunately, the Nobleman doesn’t care about making more money. His instructions were to use his money in construction endeavors so that the twelve olive-trees (stakes) would be saved from destruction when the destroyer comes. In other words, the servant-priests were commissioned by the Nobleman to spend money on specific construction projects he had authorized, not to make money with the Nobleman’s money and fund other, unauthorized projects.

Nobleman’s servants conclude there is no need for tower, hedge and watchmen

For there is no need of these things.

The servant-priests conclude their long church councils over the question of whether to proceed and conclude that based upon the present conditions among men (the great peace in the land), it would be wasteful to use the Nobleman’s money per his instructions and build a useless tower.

Nobleman’s servants have disagreements

And while they were at variance one with another

The servant-priests, though, are not united on the conclusion and disagreements ensue.

Nobleman’s servants slow down their work to a crawl

they became very slothful,

Instead of altogether stopping the work of building the tower, they slow the work of construction to a near stand-still. In their view, they will still complete the tower, but it will take many, many years and over time eventually the tower will be finished.

Nobleman’s servants disobey Nobleman and stop working on the tower and paying watchmen

and they hearkened not unto the commandments of their lord.

Finally, they stop the work altogether and change the plans of how the Nobleman’s money is to be used. They stop paying the watchmen on the walls and relieve them of their duties (no more prophets, seers and revelators) and no longer work to build a tower. The money is diverted to other purposes, such as giving it to the exchangers. Satisfied that they have made the wise decision, the servant-priests go to sleep.

The enemy comes at night while the Nobleman’s servants are asleep

And the enemy came by night,

Unfortunately, during the nighttime, while the servant-priests are asleep, the enemy enters the vineyard (solar system).

The enemy breaks down the hedge (which has no watchmen upon it)

and broke down the hedge;

The enemy wreaks havoc among the vineyard but also in the very choice spot of land where the twelve olive-trees (stake/cities) are located. The passage through the solar system (vineyard) of the enemy causes the hedge (barrier/fence/wall) that surrounds the twelve olive-trees (stake/cities) to be broken down, exposing the olive-trees to the fury of the enemy.

Nobleman’s servants awake, are frightened and flee

and the servants of the nobleman arose and were affrighted, and fled;

In this commotion, the servant-priests wake up and, seeing the hedge in shambles and the destructive fury of nature’s elements upon the stake/cities, mortal fear comes upon them and they run away, abandoning the olive-trees (stakes).

Notice there is no mention of the watchmen upon the hedge. This is because there were no watchmen upon the hedge when the enemy comes.

The enemy destroys the work of the Nobleman’s servants

and the enemy destroyed their works,

The enemy’s fury destroys the works of the servant-priests. This refers to the money of the Nobleman that the servant-priests diverted to other projects, unauthorized projects. These projects, these extra works of the servant-priests are destroyed by the enemy’s fury. These are the works of men (the servant-priests), not the works of the Nobleman which he commanded the servant-priests to do in his name and with his money.

The enemy breaks down the olive-trees

and broke down the olive-trees.

The fury of the enemy also breaks down the olive-trees (stakes/cities of Zion), leaving the land desolate.

Nobleman calls to his disobedient servants and speaks to them

Now, behold, the nobleman, the lord of the vineyard, called upon his servants, and said unto them,

Where did the disobedient servant-priests flee to? Did they just leave the olive-trees and go to another part of the choice land? If so, perhaps they are still alive. Did they leave the very choice spot of land (North and South America/Earth)? If they left the choice land and we interpret that as the American Continent, perhaps they are still alive in Europe or other continents. If they left the choice land and we interpret that as Earth, then they are dead, having left the Earth, or their mortal probation. In that case, when the Nobleman calls upon them, he is calling upon them in the spirit world and talking to them while they are disembodied spirits, having disobeyed his instructions.

Nobleman asks disobedient servants how the enemy was able to do this

Why! what is the cause of this great evil?

The Nobleman chastises them by asking them what caused this destruction. Was it the enemy that caused this destruction, or was it the disobedience of the servant-priests?

Nobleman chastises disobedient servants for not building the tower

Ought ye not to have done even as I commanded you, and—after ye had planted the vineyard, and built the hedge round about, and set watchmen upon the walls thereof—built the tower also,

They did everything correctly, but they failed to build the astronomical tower.

(Also notice that the vineyard/solar system is only considered “planted” when olive-trees are planted/present.)

for not setting a watchman upon the tower

and set a watchman upon the tower,

They failed to set (apart) an astronomer-seer upon that astronomical observatory tower.

for not watching

and watched for my vineyard,

They didn’t watch for the vineyard (solar system). Their eyes were on the Earth, not on the heavens (planets, stars, etc.) They were focused on the conditions among men on Earth and not on the conditions found in the heavens, as was their commission.

and for falling asleep

and not have fallen asleep, lest the enemy should come upon you?

Lastly, they even fell asleep. Instead of continuing to pay the watchmen (prophets, seers, revelators) to be set (apart) on the hedge, they stopped paying them and let them go (released them). So, they had no more prophets, seers and revelators among them. The only ones available to watch upon the hedge, then, were the servant-priests, but even in this they were lacking, because they chose, instead, to just go asleep, leaving no one upon the hedge. This makes sense because there is no need for watchmen upon the hedge, as the entire land is at peace (they thinking only of the conditions among men).

Nobleman explains to disobedient servants that the watchman upon the tower would have seen the enemy while he was still far away

And behold, the watchman upon the tower would have seen the enemy while he was yet afar off;

Here the Nobleman explains that had they placed a watchmen on the tower, the celestial enemy would have been seen entering the solar system (for the signs in the heavens, among the planets, would have been noticed), giving them plenty of heads up.

Nobleman explains to disobedient servants that the servants could have prepared for the enemy

and then ye could have made ready

Once the celestial signs were noticed, they could have made preparations to protect everything owned by the Nobleman.

Nobleman explains to disobedient servants that servants could have stopped the enemy from destroying the hedge

and kept the enemy from breaking down the hedge thereof,

They could have then used their priesthood power and authority to stop the enemy from breaking down the hedge (wall/barrier/fence) that surrounded the twelve olive-trees (stakes/cities of Zion).

Nobleman explains to disobedient servants that servants could have saved the vineyard from the destroyer

and saved my vineyard from the hands of the destroyer.

In fact, they could have then used their priesthood power and authority to save the entire vineyard (solar system) from the effects of the destroyer.

Nobleman speaks to his servant Joseph Smith, Jun.

And the lord of the vineyard said unto one of his servants:

Now the Nobleman turns to an altogether different servant-priest, who is also a spirit in the spirit world, even Joseph Smith, Jun. (See D&C 103: 21.)

Notice that Joseph was not among the first group of disobedient servant-priests. This is the very first mention of him.

Nobleman commands Joseph to gather together all the scattered servants who still serve the Nobleman

Go and gather together the residue of my servants,

Joseph is to go back to Earth and gather all of the servant-priests of the Nobleman who were not disobedient. This is the residue of the servant-priests that didn’t run away (die).

Nobleman commands Joseph to take all the young and middle aged servants among all the faithful servants

and take all the strength of mine house, which are my warriors, my young men, and they that are of middle age also among all my servants, who are the strength of mine house,

From among all the gathered faithful servant-priests, Joseph is instructed to take all the strong warriors, consisting of the young men and the middle aged men. (There is no mention of old men. Apparently the Nobleman wants no more to do with old men. Or, whatever old men of the gathered, faithful servant-priests are present, are to remain behind.)

leaving only those of young and middle age whom the Nobleman designates are to remain with the gathered body of faithful servants

save those only whom I have appointed to tarry;

Some of the young and middle aged men are to stay with the gathered servant-priests who are not going with Joseph (the old men).

and commands Joseph and young and middle aged servant army to go immediately to the vineyard

and go ye straightway unto the land of my vineyard,

Joseph is to take this army of young and middle aged servant-priests and go to the land of the vineyard, meaning the very choice spot of land (Earth/North and South America). This priesthood army may consist of both returned-from-the-dead individuals (such as Joseph), translated individuals, as well as mortal servant-priests.

and redeem it

and redeem my vineyard;

The priesthood army is to liberate the vineyard (solar system), which is held captive by the enemy (celestial objects which have entered the solar system, capturing planets, etc.) They are the only ones who can perform such works, as it is beyond the technology of mankind. They will be able to do these marvels by using the power of the priesthood.

because it has been bought with money

for it is mine; I have bought it with money.

The Nobleman owns this solar system, so it is within his right to take it back from the usurpers who entered and spoiled it (foreign celestial objects.)

Nobleman commands Joseph and servant army to go immediately to Nobleman’s land

Therefore, get ye straightway unto my land;

The Nobleman again commands Joseph to immediately go to the very choice piece of land.

Nobleman commands Joseph and servant army to break down enemy walls

break down the walls of mine enemies;

Now Joseph receives specific instructions on how he is going to liberate (redeem) the vineyard (solar system) from the enemy. Apparently, the enemy (now written in plural form, “enemies”) has “walls” in the solar system. In other words, when looking up to the heaven, there will be plasma phenomena that, to the human eye, looks like walls. These walls must be broken down by the power of the priesthood.

Nobleman commands Joseph and servant army to throw down enemy tower

throw down their tower,

Apparently, the entrance of the enemy into the solar system will create a stacked plasma phenomenon which, to the human eye, will look like a tower. This tower must be thrown down by the power of the priesthood.

Nobleman commands Joseph and servant army to scatter enemy watchmen

and scatter their watchmen.

Again, to the human eye, gazing into the heavens, there will be either plasma phenomena, or physical objects, which appear to be watchmen, or things watching and protecting the enemy, guarding them, etc. These “watchmen” celestial objects must be scattered by the power of the priesthood.

Enemy to gather against Joseph and servant army

And inasmuch as they gather together against you,

Some of these celestial objects will be gathered together, creating dangerous plasma manifestations to the detriment of Joseph and his priesthood army.

Nobleman commands Joseph and servant army to avenge Nobleman of all enemies gathered against them

avenge me of mine enemies,

When this happens, Joseph and army is to use the priesthood against the objects.

so that immediately afterward (by and by) the Nobleman himself can lead the rest of his people to the land and possess it

that by and by I may come with the residue of mine house and possess the land.

Soon (or immediately) afterward (which is what the term “by and by” means), the Nobleman will come with whatever is left of his house (saints, servants, prophets, tribes) and take possession of the very choice piece of land (North and South America/Earth).

Joseph asks the Nobleman when these prophecies will be fulfilled

And the servant said unto his lord: When shall these things be?

Nobleman tells Joseph it will be in his own due time

And he said unto his servant: When I will;

Nobleman commands Joseph and servant army to immediately go and obey his commandments

go ye straightway, and do all things whatsoever I have commanded you;

Nobleman seals and blesses his servant Joseph

and this shall be my seal and blessing upon you—a faithful and wise steward in the midst of mine house, a ruler in my kingdom.

Joseph goes immediately and obeys all of the Nobleman’s commandments

And his servant went straightway, and did all things whatsoever his lord commanded him;

After many days all the prophecies are fulfilled

and after many days all things were fulfilled.

Conclusion

The parable appears to have a dual fulfillment. It seems to me to be based, principally, upon plasma theology, dealing with things happening in the heavens. I’ve interpreted the servants, watchmen, earthly tower, etc., as all earthly elements of the parable, but even these may be celestial objects, for all I know. At any rate, what happens in the heavens also happens on Earth, so we may see an earthly counterpart and my interpretation of the servants, etc., as earthly men may be valid.

I will give it as my personal opinion that this parable has not, yet, been fulfilled in any part. I know that many think that the tower is talking of the temple and city of Zion in Missouri and I know that some believe the tower is the temple in Nauvoo, but none of these historical events fit perfectly into the parable, as I understand it. So, based upon this brief examination, I’d have to say that the fulfillment of the parable, every part of it, is still a future event.

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3 Nephi 21, expounded

This is my understanding of this chapter, expounded verse by verse, beginning with the chapter heading.

The chapter heading

The chapter heading reads as follows:

Israel shall be gathered when the Book of Mormon comes forth—The Gentiles shall be established as a free people in America—They shall be saved if they believe and obey; otherwise they shall be cut off and destroyed—Israel shall build the New Jerusalem, and the lost tribes shall return. [A.D. 34]

For the most part, whoever wrote this heading got it right.  However, the first statement is incorrect.  Israel shall not be gathered when the Book of Mormon comes forth.  The Book of Mormon came forth (or was published) in 1830.  That was about 179 years ago.  Now, ask yourself, during the past 179 years, was/is Israel gathered?  (The answer is no.)  How about the church?  Is the church in a gathered or scattered state presently?  (The answer is scattered.)  So, this heading is obviously incorrect.

Verse 1 – A sign unto the remnant of Jacob

And verily I say unto you, I give unto you a sign, that ye may know the time when these things shall be about to take place—that I shall gather in, from their long dispersion, my people, O house of Israel, and shall establish again among them my Zion;

“these things” — The Lord here is talking about the gathering, in which Israel is restored to the lands of their inheritance and Zion is established among them.  The sign will show to the remnant of Jacob that the gathering of Israel and the establishment of Zion is about to take place. In other words, the sign occurs first, the gathering of Israel and establishment of Zion occurs second. (The Lord began talking about this gathering in 3 Nephi 20.)  Note: the description of the sign takes up seven verses (3 Nephi 21: 1-7.)

Verse 2 – The unabridged record of the Savior’s Nephite ministry

And behold, this is the thing which I will give unto you for a sign—for verily I say unto you that when these things which I declare unto you, and which I shall declare unto you hereafter of myself, and by the power of the Holy Ghost which shall be given unto you of the Father, shall be made known unto the Gentiles that they may know concerning this people who are a remnant of the house of Jacob, and concerning this my people who shall be scattered by them;

“these things which I declare unto you, and which I shall declare unto you hereafter of myself, and by the power of the Holy Ghost which shall be given unto you of the Father” — The “these things” referred to by the Savior is not the abridgment of the Savior’s Nephite ministry which we have in the Book of Mormon, which apparently was the assumption made by whoever wrote the chapter heading, but the unabridged record found on the Large Plates of Nephi.

“shall be made known unto the Gentiles” — The unabridged record of the Savior’s ministry among the Nephites is to first go to the Gentiles.

Verse 3 – Unabridged record goes first to Gentiles

Verily, verily, I say unto you, when these things shall be made known unto them of the Father, and shall come forth of the Father, from them unto you;

“from them unto you” — The unabridged record is to first come forth and be shown to the Gentiles and then the Gentiles will bring it to the remnant of Jacob.

Verse 4 – Anarchy must reign among Gentiles

For it is wisdom in the Father that they should be established in this land, and be set up as a free people by the power of the Father, that these things might come forth from them unto a remnant of your seed, that the covenant of the Father may be fulfilled which he hath covenanted with his people, O house of Israel;

“established in this land” — At some point the Gentiles would come into the land and become established here.  This has already occurred.

“be set up as a free people by the power of the Father” — The government of the Gentiles would be broken up at some point and they would be brought into tribal anarchy.  This is still a future event. Some have assumed that this event referred to the establishment of the Constitution of the United States and the independence of Americans from Great Britain.  However, the Lord here is talking about the Second Act (the Strange Act), not the First Act.

“that these things might come forth” — Tribal anarchy must first come to the Gentiles because their system of government and their man-made laws are incompatible with the laws of the Savior given in the unabridged record of his Nephite ministry.  The Lord’s people would not be able to live the laws in that record while under the Gentile governmental system because that system would prohibit them from doing so.  So, the order of the prophecy is that first the Gentiles come here and establish themselves (erecting their own forms of government), then their governments are broken up and they enter into the freedom of tribal anarchy, and finally the unabridged record comes forth.

“a free people” — Here are some other prophecies that speak of the same time and event when the Gentiles shall become a free people:

“And it shall come to pass, after many days, slaves shall rise up against their masters, who shall be marshaled and disciplined for war.”  (D&C 87: 4)

“Wherefore, hear my voice and follow me, and you shall be a free people, and ye shall have no laws but my laws when I come, for I am your lawgiver, and what can stay my hand?”  (D&C 38: 22)

Verse 5 – Unabridged record taken by Gentiles to remnant of Jacob

Therefore, when these works and the works which shall be wrought among you hereafter shall come forth from the Gentiles, unto your seed which shall dwindle in unbelief because of iniquity;

“these works and the works which shall be wrought among you hereafter” — This refers to the unabridged record.

Verse 6 – Gentiles given a last chance to repent

For thus it behooveth the Father that it should come forth from the Gentiles, that he may show forth his power unto the Gentiles, for this cause that the Gentiles, if they will not harden their hearts, that they may repent and come unto me and be baptized in my name and know of the true points of my doctrine, that they may be numbered among my people, O house of Israel;

“that they may be numbered among my people” — This is the final chance of the Gentiles to peacefully repent, prior to the gathering of Israel.  If they believe the unabridged record and repent, they become Israelites and are gathered with the remnant.  If they do not believe the record, they are to be bound into bundles and burned.  Everything hinges upon the reaction to the unabridged record.  Nephi had view of this last, unabridged record coming forth when he wrote:

For the time cometh, saith the Lamb of God, that I will work a great and a marvelous work among the children of men; a work which shall be everlasting, either on the one hand or on the other—either to the convincing of them unto peace and life eternal, or unto the deliverance of them to the hardness of their hearts and the blindness of their minds unto their being brought down into captivity, and also into destruction, both temporally and spiritually, according to the captivity of the devil, of which I have spoken.  (1 Nephi 14: 7)

When Nephi wrote the following, he had view of the numbering of Israel in that day when the unabridged record (and other records which will come forth) would be shown to the Gentiles and Jews:

For behold, I say unto you that as many of the Gentiles as will repent are the covenant people of the Lord; and as many of the Jews as will not repent shall be cast off; for the Lord covenanteth with none save it be with them that repent and believe in his Son, who is the Holy One of Israel.  (2 Nephi 30: 2)

Verse 7 – When remnant receives unabridged record, it will be a sign to them

And when these things come to pass that thy seed shall begin to know these things—it shall be a sign unto them, that they may know that the work of the Father hath already commenced unto the fulfilling of the covenant which he hath made unto the people who are of the house of Israel.

Verse 8 – The reaction of kings

And when that day shall come, it shall come to pass that kings shall shut their mouths; for that which had not been told them shall they see; and that which they had not heard shall they consider.

“when that day shall come” — The day referred to here is the day that the remnant of Israel receives the unabridged record, which is the day that the sign is manifest.

“it shall come to pass” — This is after the sign is manifest.

“kings shall shut their mouths” — The Savior here is paraphrasing Isaiah 52: 15, which says:

So shall he sprinkle many nations; the kings shall shut their mouths at him: for that which had not been told them shall they see; and that which they had not heard shall they consider.

The reason why the kings will be so awed into silence is because they will witness the gathering of Israel, which must come by the miraculous power of the Father.

Verse 9 – The marvelous work occurs during this time period, not before

For in that day, for my sake shall the Father work a work, which shall be a great and a marvelous work among them; and there shall be among them those who will not believe it, although a man shall declare it unto them.

“in that day” — The day referred to here is the day that the unabridged record comes forth.  The Lord here is referring to the Second Act (the Strange Act).  The First Act is when the Book of Mormon comes forth, which is a preparatory (D&C 133: 58 ) record.  It is the Strange Second Act which is known as the great and marvelous work, or the marvelous work and a wonder, etc., not the First Act.

“and there shall be among them those who will not believe it” — Despite the convincing power of the unabridged record (see 1 Nephi 14: 7) and the many signs and manifestations of the power of God, as well as the testimony of prophets, leaving them without excuse, there will be many who will disbelieve the record.

“although a man shall declare it unto them” — Prophets will again be in the land.

Verse 10 – Angels and messengers of heaven will be sent

But behold, the life of my servant shall be in my hand; therefore they shall not hurt him, although he shall be marred because of them. Yet I will heal him, for I will show unto them that my wisdom is greater than the cunning of the devil.

“my servant” — The Savior is here expounding upon Isaiah 52: 13-14.  Although the noun is singular, it encompasses every Elias that will participate in gathering Israel and restoring all things, including the Elias who heads up this dispensation.  Isaiah 52: 7, although singular, is read the same way:

How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth!

Verse 11 – Already expounded here

Verses 12 and 13 -Unrepentant Gentiles shall be vexed by remnant of Jacob

And my people who are a remnant of Jacob shall be among the Gentiles, yea, in the midst of them as a lion among the beasts of the forest, as a young lion among the flocks of sheep, who, if he go through both treadeth down and teareth in pieces, and none can deliver.  Their hand shall be lifted up upon their adversaries, and all their enemies shall be cut off.

This will happen after the Gentiles reject the words of Christ found in the unabridged record.  This is to stir them up to repentance.  The Lord has used the Lamanites in this manner before.  (See 2 Nephi 5: 25.)  Another prophecy that talks of the same event is found here:

And it shall come to pass also that the remnants who are left of the land will marshal themselves, and shall become exceedingly angry, and shall vex the Gentiles with a sore vexation.  (D&C 87: 5)

(Not all Gentiles, though, will reject the words of Christ.  The above will only happen to those Gentiles who are unrepentant and reject the Lord’s words.  The other Gentiles, who repent, become numbered with Israel and gathered.)

Verses 14 to 21 – Utter destruction upon the still unrepentant Gentiles

Yea, wo be unto the Gentiles except they repent; for it shall come to pass in that day, saith the Father, that I will cut off thy horses out of the midst of thee, and I will destroy thy chariots; and I will cut off the cities of thy land, and throw down all thy strongholds; and I will cut off witchcrafts out of thy land, and thou shalt have no more soothsayers; thy graven images I will also cut off, and thy standing images out of the midst of thee, and thou shalt no more worship the works of thy hands; and I will pluck up thy groves out of the midst of thee; so will I destroy thy cities.

And it shall come to pass that all lyings, and deceivings, and envyings, and strifes, and priestcrafts, and whoredoms, shall be done away.

For it shall come to pass, saith the Father, that at that day whosoever will not repent and come unto my Beloved Son, them will I cut off from among my people, O house of Israel; and I will execute vengeance and fury upon them, even as upon the heathen, such as they have not heard.

“wo be unto the Gentiles except they repent“ — After the vexation, which will be to stir the Gentiles up to repentance, which will be their very last chance to turn from their evil ways, the Gentiles who still remain unrepentant will be destroyed.

“whosoever will not repent” — This destruction will come upon the unrepentant among both the Jews and Gentiles.  It will be even according to Nephi’s words in 2 Nephi 30: 2.

Verse 22 – Establishment of church and covenant people of the Lord

But if they will repent and hearken unto my words, and harden not their hearts, I will establish my church among them, and they shall come in unto the covenant and be numbered among this the remnant of Jacob, unto whom I have given this land for their inheritance;

“establish my church among them” — The repentant Gentiles, for this verse is speaking of the Gentiles, who believe the unabridged record will become the church of the Lamb of God spoken of by Nephi (see 1 Nephi 14) and will be numbered with with Israel and become part of the covenant (to be gathered) that the Father made with Israel.  This land (America) will be their land of gathering.

Verse 23 – The repentant Gentiles will assist the remnant of Jacob in building the New Jerusalem, not the other way around

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.

“they shall assist my people” — It is commonly thought among LDS that it will be the Lamanites who assist the Gentile LDS to build the New Jerusalem, despite what the Savior says here.  In other words, that the LDS will be the chief builders of the New Jerusalem while the Lamanites will be their helpers.  This is because interpreters of this scripture cannot see that conditions will change among men and that this scripture will be literally fulfilled, as it is written.  The converted Lamanites and others of the house of Israel (by lineage) will be the chief builders of the New Jerusalem, while the Gentile converts (Israelites by adoption) will be their assistants.

“that they may build a city” — The New Jerusalem will be built prior to the Lord’s Second Coming, not after as many LDS believe.  It must and will be built first, before the Israelites are gathered in under the Lord’s wings, as a place of refuge and defense from the storms that will usher in the Lord’s Second Coming.

Verse 24 -The Gentiles will assist the remnant of Jacob in gathering those scattered

And then shall they assist my people that they may be gathered in, who are scattered upon all the face of the land, in unto the New Jerusalem.

This work of gathering happens after the New Jerusalem is built, not before.  All of these events occur prior to the Lord’s Second Coming.

Verse 25 -The saints will be endowed with power and enter into presence of the Lord

And then shall the power of heaven come down among them; and I also will be in the midst.

This is when the following scripture will be fulfilled:

And it shall be called the New Jerusalem, a land of peace, a city of refuge, a place of safety for the saints of the Most High God; and the glory of the Lord shall be there, and the terror of the Lord also shall be there, insomuch that the wicked will not come unto it, and it shall be called Zion.

And it shall come to pass among the wicked, that every man that will not take his sword against his neighbor must needs flee unto Zion for safety.

And there shall be gathered unto it out of every nation under heaven; and it shall be the only people that shall not be at war one with another.

And it shall be said among the wicked: Let us not go up to battle against Zion, for the inhabitants of Zion are terrible; wherefore we cannot stand.

And it shall come to pass that the righteous shall be gathered out from among all nations, and shall come to Zion, singing with songs of everlasting joy.

For when the Lord shall appear he shall be terrible unto them, that fear may seize upon them, and they shall stand afar off and tremble.

And all nations shall be afraid because of the terror of the Lord, and the power of his might. Even so. Amen.  (D&C 45: 66-71, 74-75)

Verse 26 – Back to the sign, the lost tribes of Israel

And then shall the work of the Father commence at that day, even when this gospel shall be preached among the remnant of this people. Verily I say unto you, at that day shall the work of the Father commence among all the dispersed of my people, yea, even the tribes which have been lost, which the Father hath led away out of Jerusalem.

“at that day” — The Lord here is coming back to the sign.  The day He is indicating is the day that the unabridged record goes to the remnant of Jacob.

“among all the dispersed of my people, yea, even the tribes which have been lost” — The Lost Ten Tribes must return with their prophets and their scriptures before the Lord’s Second Coming.  Nephi spoke of this in 2 Nephi 29.  The gathering of Israel, all of Israel, will occur prior to the Lord’s advent.

Verse 27 – First, Israel to be restored to Christ

Yea, the work shall commence among all the dispersed of my people, with the Father to prepare the way whereby they may come unto me, that they may call on the Father in my name.

“all the dispersed of my people” — This is Israel in its scattered state, prior to the gathering.

“with the Father to prepare the way” — The Book of Mormon and events of the First act are part of that preparation.

“whereby they may come unto me, that they may call on the Father in my name” — The records that go forth to the scattered Israelites will convert them to Christ.

Verse 28 – Second, converted Israelites to be restored (gathered) to lands of inheritance

Yea, and then shall the work commence, with the Father among all nations in preparing the way whereby his people may be gathered home to the land of their inheritance.

The gathering does not occur until Israel is converted to Christ.  Only after their conversion does the Father covenant to gather them, not before. (See 2 Nephi 30: 2.)  Once they are in the covenant, and have accepted the new records, they will be gathered.

“with the Father among all nations in preparing the way” — Again, the First Act is a preparatory act, but there will be a further preparation during the Second Act.

Verse 29 – The Gathering

And they shall go out from all nations; and they shall not go out in haste, nor go by flight, for I will go before them, saith the Father, and I will be their rearward.

I think that verse is fairly plain.  No exposition needed, except maybe to say that the gathering will not occur by car or plane (“not go out in haste, nor go by flight.”)

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