I Did Rehearse Unto Them The Words of Isaiah

 1 Nephi 15:19 - 20, NC 1 Nephi 4 par. 4

And it came to pass that I, Nephi, spake much unto them concerning these things; yea, I spake unto them concerning the restoration of the Jews in the latter days. And I did rehearse unto them the words of Isaiah, who spake concerning the restoration of the Jews, or of the house of Israel; and after they were restored, they should no more be confounded, neither should they be scattered again. And it came to pass that I did speak so many words unto my brethren that they were pacified and did humble themselves before the Lord.

The Stick of Joseph in the Hand of Ephraim 1 Nefi 4 par. 4

And it came to pass that I, Nefi, spoke much unto them concerning these things; yes, I spoke unto them concerning the restoration of the Y’hudim in the latter days. And I did rehearse unto them the words of Yesha’yahu, who spoke concerning the restoration of the Y’hudim, or of the house of Isra’el; and after they were restored, they should no more be confounded, neither should they be scattered again. And it came to pass that I did speak so many words unto my brothers that they were pacified and did humble themselves before yhwh. 

Is it possible that at this point in the valley of Laman that Nephi, having just received his marvelous vision, is dealing with the same experience as the Prophet Joseph and Oliver as follows?

As this vision closed, the Heavens were again opened to their view, and they saw and beheld, and were endowed with knowledge from the beginning of this creation to the ends thereof. And they were shown unspeakable things from the sealed record of Heaven, which man is not capable of making known, but must be revealed by the Powers of Heaven.  They beheld Michael, the archangel, Gabriel, and Raphael, and divers angels, from Michael or Adam down to the end of time, showing in turns their dispensations, their rights, their keys, their honors, their majesty and glory, and the Powers of their Priesthood; giving line upon line, precept upon precept; endowing them with knowledge, even here a little and there a little; holding forth hope for the work God was yet to perform, even the revelation of all things which are to come upon the earth until the return of the Lord in glory with His holy angels — to pour out judgment upon the world, and to reward the righteous.  And they were unable to take it in; therefore, they were commanded to pray and ask to comprehend by the power of the spirit, to bring all things to their remembrance, even the Record of Heaven which would abide in them. Amen and Amen. (Teachings and Commandments Section 157 pars. 30 - 32)

Is it possible in the beginning of his ministry that Nephi was also in the situation that he was unable to take in everything that he had been shown and so he too was required to pray and ask to be able to comprehend by the power of the spirit?

Is it possible that is the reason Nephi declared the following?

...And upon these I write the things of my soul and many of the scriptures which are engraven upon the plates of brass. For my soul delighteth in the scriptures, and my heart pondereth them and writeth them for the learning and the profit of my children. Behold, my soul delighteth in the things of the Lord, and my heart pondereth continually upon the things which I have seen and heard. (2 Nephi 4:13 - 16, NC 2 Nephi 3 par. 6)

Was Nephi continually pondering in his heart upon the things he had both seen and heard and was Nephi continually pondering the scriptures in order to be able to comprehend by the power of the spirit those things that he had both seen and heard?

Is there a pattern of receiving and comprehending heavenly things demonstrated here by Nephi?

Would it benefit me to follow this same pattern?

Nephi uses Isaiah's words to explain things to his brothers here and he uses them extensively throughout his record. Why? Why specifically Isaiah versus the words of other prophets?

Is this related in any way to what Nephi declared here?

Now I, Nephi, do speak somewhat concerning the words which I have written, which have been spoken by the mouth of Isaiah. For behold, Isaiah spake many things which were hard for many of my people to understand, for they know not concerning the manner of prophesying among the Jews; for I, Nephi, have not taught them many things concerning the manner of the Jews, for their works were works of darkness, and their doings were doings of abominations. Wherefore I write unto my people, unto all those that shall receive hereafter these things which I write, that they may know the judgments of God, that they come upon all nations according to the word which he hath spoken. Wherefore hearken, O my people which are of the house of Israel, and give ear unto my words, for because the words of Isaiah are not plain unto you, nevertheless, they are plain unto all those that are filled with the spirit of prophecy. But I give unto you a prophecy according to the spirit which is in me. Wherefore, I shall prophesy according to the plainness which hath been with me from the time that I came out from Jerusalem with my father. For behold, my soul delighteth in plainness unto my people, that they may learn; yea, and my soul delighteth in the words of Isaiah. (2 Nephi 25:1 - 5, NC 2 Nephi 11 par.1)

Is it reasonable to assume that Nephi is filled with the spirit of prophecy?

As Nephi reads the words of Isaiah, is it possible that those words, being understandable to Nephi because he is filled with the spirit of prophecy, bring Nephi greater comprehension according to the power of the spirit?

Are there things stated in Isaiah's words that Nephi recognizes he saw but at this point in the journey he is unable to or unauthorized from putting words to those things he has seen in vision?

Is it possible that Nephi experienced the same thing reading the words of Isaiah that his father, Lehi, experienced as he, Lehi, read the brass plates?

And it came to pass that they did rejoice exceedingly and did offer sacrifice and burnt offerings unto the Lord, and they gave thanks unto the God of Israel. And after they had given thanks unto the God of Israel, my father Lehi took the records which were engraven upon the plates of brass and he did search them from the beginning. And he beheld that they did contain the five books of Moses, which gave an account of the creation of the world and also of Adam and Eve, who were our first parents, and also a record of the Jews from the beginning, even down to the commencement of the reign of Zedekiah, king of Judah, and also the prophecies of the holy prophets from the beginning, even down to the commencement of the reign of Zedekiah, and also many prophecies which have been spoken by the mouth of Jeremiah. And it came to pass that my father Lehi also found upon the plates of brass a genealogy of his fathers; wherefore, he knew that he was a descendant of Joseph, yea, even that Joseph who was the son of Jacob, who was sold into Egypt and who was preserved by the hand of the Lord that he might preserve his father Jacob and all his household from perishing with famine. And they were also led out of captivity and out of the land of Egypt by that same God who had preserved them. And thus my father Lehi did discover the genealogy of his fathers. And Laban also was a descendant of Joseph; wherefore, he and his fathers had kept the records. And now when my father saw all these things, he was filled with the spirit and began to prophesy concerning his seed — that these plates of brass should go forth unto all nations, kindreds, and tongues, and people, who were of his seed. Wherefore, he said that these plates of brass should never perish; neither should they be dimmed anymore by time. And he prophesied many things concerning his seed. (1 Nephi 5:9 - 19, NC 1 Nephi 1 par. 22)

By reading the words of Isaiah, is it possible that at this point in the beginning of Nephi's ministry to his brothers that Nephi is also filled with the spirit of prophecy, like his father Lehi was, and is able to use the words of Isaiah, because of that spirit of prophecy, to instruct his brothers concerning the restoration of the Jews and the whole house of Israel?

What about me?

I understand that Nephi concluded his record of Isaiah's words, later on in 2 Nephi, with his own prophecy.  

Was he using his prophecy to further clarify Isaiah's words so that I would be able to better understand Isaiah?

What if I still do not clearly understand the words of Isaiah?

I have a thought.  It is rather troubling to me personally because it sheds light on my present plight.

Nephi declared that for because the words of Isaiah are not plain unto you, nevertheless, they are plain unto all those that are filled with the spirit of prophecy.

What does it mean to be filled with the spirit of prophecy?

How would I know if I am filled with the spirit of prophecy?

John the Revelator, recording the words of an angel to him concerning those who are the fellow servants with John, declared,

And he says unto me, Write: Blessed are they who are called unto the marriage supper of the Lamb. And he says unto me, These are the true sayings of God. And I fell at his feet to worship him. And he said unto me, Do you not see that I am your fellow servant? And of your brethren who have the testimony of Jesus? Worship God, for the testimony of Jesus is the spirit of prophecy. (Revelation 19:9 - 10, NC Revelation 7 par. 10)

Does that mean that if I have a testimony of Jesus that I possess the spirit of prophecy?

I have stated in the past, in my life, that I have a testimony of Jesus Christ, received by the influence of the Holy Ghost; that He is the Savior and Redeemer and that He lives. 

I have to honestly declare that even having expressed that I still do not understand Isaiah.

Is the testimony of Jesus, spoken of in the book of Revelation, something different than my above expressions?

When Christ has promised one Eternal life, he can know with a surety he has Eternal life. Until then, all remain at risk and in jeopardy every hour they are here (see 1 Corinthians 1:64). When one knows he is sealed up to Eternal life, he has the more sure word of prophecy or the testimony of Jesus (see WJS, 201–202; WWJ, 2:230–231; T&C 86:1). These are they who have been told by the voice of God from heaven that they have Eternal life. The testimony of Jesus is the spirit of prophecy (Revelation 7:10). To have a saving testimony of Him is to become a prophet. It is no wonder, then, that Moses wished all men were prophets (see Numbers 7:19). All are invited to get testimonies of Christ and are, therefore, also invited to become prophets.

What if someone were to declare today that the Lamb of God is the Son of the Eternal Father and the Savior of the world, and that all men must come unto him or they cannot be saved (1 Nephi 3:24)? What if they were to declare in sober words that the Lamb of God lives still? That He had appeared to and spoken with the one making the declaration? Would there yet be those who would hear and repent? Would that message be drowned out by the chorus of foolish and vain things being spoken in the name of Jesus Christ by those who, despite having real intent and sincere desire, have not been given power to declare His words? Would such a message only be another bit of entertainment for the bored and curious to give but passing notice? Could the world be given such a message and warned but fail to see what it is they are being offered for one last time before the harvest is to begin? “If so, would we notice? Should someone choose to come, they must come according to the words which shall be established by the mouth of the Lamb; and the words of the Lamb shall be made known in the records of thy seed, as well as in the records of the twelve apostles of the Lamb (1 Nephi 3:24). How must they come? The Book of Mormon suggests it must be through the gate of revelation (Moroni 10:2). Without revelation you cannot obtain the testimony of Jesus, which is the spirit of prophecy (Revelation 7:10). Or, in other words, unless you find prophets who can bear testimony of Him, you have not yet found the means for salvation.” The whole text of the Book of Mormon comes down to experience after experience, being retold by people who, during their lifetime, had this opening up of the Heavens to them, and they came into contact with Jesus Christ and recognized who He is and what His role is. “The testimony of Jesus is not something that comes from you (i.e., ‘I have this [testimony,] and let me tell it to you’). The testimony of Jesus is something that He gives to you as His confirmation to you that you have part in His kingdom. To receive the testimony of Jesus is to receive from Him the promise that He will give you eternal life. The Book of Mormon is filled with accounts of people that had had that experience and that’s — at one point — an expected and normal part of the Christian experience. It became very rare, unexpected, and in fact is denounced by many denominations as something that doesn’t happen, can’t happen, ought not happen. And if you think that you’ve come into contact with a divine being, then you’ve been misled because, well, Jesus is busy. He can’t be troubled with your lot…don’t think that you’re going to have an encounter with Jesus. However, my view is that Christian salvation is based upon the testimony of Jesus, to you, of your salvation. I also think that it doesn’t matter when you live or what the circumstances were; if you were true and faithful to Him, you will have that experience…. I believe it to be an authentic part of every Christian’s life.” (Teachings and Commandments, Glossary of Gospel Terms, "Testimony of Jesus")

My present understanding, from the above explanation, is that Nephi is declaring that the words of Isaiah are plain to prophets; those who have received Christ's testimony to them that they qualify for eternal life.

Is that why the Prophet Joseph was able to declare concerning the book of Revelation,

The book of Revelation is one of the plainest books God ever caused to be written. (Teachings of the Prophet Joseph Smith, pg. 290)

Does the same principle apply for understanding the words of John the Revelator in the book of Revelation as for understanding the words of Isaiah?

Does that mean that in Nephi's statement concerning the words of Isaiah that Nephi is inviting me to become a prophet?

Was Nephi rehearsing the words of Isaiah to his brothers in an attempt to invite them to become prophets in their own right?

Is Nephi's extensive use of the words of Isaiah in his record in the Book of Mormon meant to challenge all of us to become prophets so that Isaiah's words will become plain to all of us?

How carefully should I consider the teachings of anyone, concerning the words of Isaiah, who has not received the testimony of Jesus?

That being said, how carefully should I consider the teachings of anyone, concerning the words of Isaiah, even if they are filled with the spirit of prophecy?

Should I consider it an individual effort, on my part, to be able to come to a plain understanding of the words of Isaiah like Nephi states?

Is coming to a plain understanding of the words of Isaiah a duty that devolves upon me that I should not neglect or rely upon others for such an understanding, even if they are filled with the spirit of prophecy?

What if someone declares that they understand the words of Isaiah because they understand the manner of prophesying among the Jews?

Did the Jews understand Isaiah's words?

Please consider the following.

The Book of Mormon people migrating out of Jerusalem left the Holy Land at the end of the first temple period. They avoided the triumph of the Deuteronomists over the religion of the Jews. The Jewish Deuteronomists were innovators who repudiated and replaced the original religion with a new, apostate form of worship that dominated the second temple period. The Book of Mormon writers were spared from all that. They were gone before it happened. ("Book of Mormon", Denversnuffer.com, December 03, 2015)

And this

Zenos and Isaiah talk about the same topic. Zenos went before, and Isaiah came after. Zenos was apparently a Northern Kingdom prophet, and Isaiah was a Southern Kingdom prophet. Isaiah’s record about Christ is poetic and, like most poetry, tends to be obscure—beautifully crafted language with difficult allegories to understand. Zenos, on the other hand, was pretty blunt and pretty straightforward; you could not miss the point of Zenos. Whereas it’s very possible to take the Isaiah text and you can construe it, because of its vague allegories, to mean just about anything, Zenos could not be reformed to eliminate Christology. It was blatantly present in the Zenos text, therefore Zenos got dropped from the Old Testament.
Isaiah, on the other hand, could be used to obscure the Christology because—although he points forward to, in magnificent ways, the coming of the Savior and His sacrifice—the suffering-servant passages could be interpreted to not mean an individual Savior, Jesus Christ, but rather the people of God (or Israel)—who went through so much persecution because they preserved a religion that testified of the true God. And therefore, the language of Isaiah was susceptible of interpretation to construe it away from pointing to Jesus Christ. Zenos could not be so handled or interpreted. He clearly spoke about this coming Savior.
As a result, in the reconstitution of the scriptures, the references contained in Zenos were too plentiful to allow it to get into the canon of scriptures; and it got obliterated from the scriptures that were re-gathered at the time of Ezra and Nehemiah. But the record of Zenos was included within what that planting of people in the Book of Mormon took with them. They didn’t lose the prophecies of Zenos, and so it informed them about Christ in very specific ways.
The presence of Christology in the Book of Mormon are the inevitable result of possessing scriptures that speak candidly, openly, and frankly about the coming of this Messiah. And so, when you pick up the Book of Mormon and read it, you literally are reading a text that has not been corrupted by these other influences. And the abundant presence of a Christological theology in the Book of Mormon is not evidence that the Book of Mormon is false, but it is evidence that the traditions that surrounded the religion of the Jews—as it came to be understood when Christ came to earth—​that was what was corrupted. That was what was incomplete. ​("66: Allegory of the Olive Tree, Denver Snuffer Podcast, April 28, 2019)

If the Jewish Deuteronomists had understood the words of Isaiah wouldn't they have eliminated his words as well as eliminating the words of Zenos?

This is what Nephi has to say about Isaiah's words.

And now I, Nephi, write more of the words of Isaiah, for my soul delighteth in his words. For I will liken his words unto my people, and I will send them forth unto all my children; for he verily saw my Redeemer, even as I have seen him. And my brother Jacob also hath seen him as I have seen him. Wherefore, I will send their words forth unto my children to prove unto them that my words are true. Wherefore, by the words of three, God hath said, I will establish my word. Nevertheless, God sendeth more witnesses and he proveth all his words. Behold, my soul delighteth in proving unto my people the truth of the coming of Christ, for, for this end hath the law of Moses been given. And all things which have been given of God from the beginning of the world unto man are the typifying of him. And also my soul delighteth in the covenants of the Lord which he hath made to our fathers; yea, my soul delighteth in his grace, and his justice, and power, and mercy, in the great and eternal plan of deliverance from death. And my soul delighteth in proving unto my people that, save Christ should come, all men must perish. For if there be no Christ, there be no God; and if there be no God, we are not, for there could have been no creation. But there is a God, and he is Christ, and he cometh in the fullness of his own time. (2 Nephi 11:2 - 7, NC 2 Nephi 8 par. 2)

If the Jews had truly understood Isaiah's words, like Nephi who was filled with the spirit of prophecy, they would have clearly seen that Isaiah's words testify of Christ as the Messiah.

Nephi declared this concerning the Jews.

I, Nephi, have not taught them many things concerning the manner of the Jews, for their works were works of darkness, and their doings were doings of abominations.

Now, is it possible that what Nephi is recording here is an event that took place over some period of time and not just in one sitting; being able to speak "so many words" to his brothers?

How is it that Nephi being able to "speak so many words" to his brothers pacifies them and causes them to humble themselves before the Lord?

Is there power in the words spoken by those authorized by the Lord to speak and minister unto the children of men?

What did Alma experience?

...Now the Zoramites had gathered themselves together in a land which they called Antionum, which was east of the land of Zarahemla, which lay nearly bordering upon the seashore, which was south of the land Jershon, which also bordered upon the wilderness south, which wilderness was full of the Lamanites. Now the Nephites greatly feared that the Zoramites would enter into a correspondence with the Lamanites, and that it would be the means of great loss on the part of the Nephites. And now, as the preaching of the word had had a greater tendency to lead the people to do that which was just — yea, it had had more powerful effect upon the minds of the people than the sword or anything else which had happened unto them — therefore Alma thought it was expedient that they should try the virtue of the word of God. Therefore, he took Ammon, and Aaron, and Omner — and Himni he did leave in the church in Zarahemla, but the former three he took with him — and also Amulek and Zeezrom, who were at Melek; and he also took two of his sons. Now the eldest of his sons he took not with him, and his name was Helaman; but the names of those whom he took with him were Shiblon and Corianton; and these are the names of those who went with him among the Zoramites to preach unto them the word. (Alma 31:1-7, NC Alma 16 par. 16) 

If that is what pacified them, what is it about that message that is pacifying and humbling?

If I hear or rather if I soften my heart to give sufficient time and consideration for an authorized messenger from the Father to deliver the message the Father has sent, will it affect me?

Is it possible that, even temporarily, (or longer according to my diligence in heeding the message) I might feel to humble myself before God?

We talked in the last post about Melchizedek.

How did Melchizedek obtain peace among or "pacify" his people? 

Now this Melchizedek was a king over the land of Salem, and his people had waxed strong in iniquity and abominations — yea, they had all gone astray; they were full of all manner of wickedness. But Melchizedek, having exercised mighty faith and received the office of the High Priesthood according to the Holy Order of God, did preach repentance unto his people. And behold, they did repent. And Melchizedek did establish peace in the land in his days; therefore, he was called the Prince of Peace, for he was the King of Salem; and he did reign under his father. Now there were many before him, and also there were many afterwards, but none were greater. Therefore, of him they have more particularly made mention. Now I need not rehearse the matter; what I have said may suffice. Behold, the scriptures are before you; if ye will wrest them, it shall be to your own destruction. (Alma 13:17 - 20, NC Alma 10 par. 2)

Would it be reasonable to say that Melchizedek's people were "pacified" because they responded to the words Melchizedek was sent by God to declare and they repented?

Is there a pattern here?

Do we see in this moment, among Lehi's family, that Nephi's brothers are repenting?

How about me?  If the Lord were to command one of His servants to testify of my current condition would the servant be able to observe that I am currently pacified?

If I am not pacified, what does that testify of as far as my condition of repentance?

Do I desire peace?

Wouldn't that desire for peace come to me if I am repenting?

What effect would repentance have on my heart as far as drawing out my heart in mercy, patience and charity towards my fellowman?

In Thy Seed Shall All the Kindreds of the Earth be Blessed

  1 Nephi 15:12 - 18, NC 1 Nephi 4 par. 3

Behold, I say unto you that the house of Israel was compared unto an olive tree by the spirit of the Lord which was in our father. And behold, are we not broken off from the house of Israel? And are we not a branch of the house of Israel? And now the thing which our father meaneth concerning the grafting in of the natural branches through the fullness of the gentiles is that in the latter days, when our seed shall have dwindled in unbelief — yea, for the space of many years and many generations after the Messiah shall be manifested in body unto the children of men — then shall the fullness of the gospel of the Messiah come unto the gentiles, and from the gentiles unto the remnant of our seed. And at that day shall the remnant of our seed know that they are of the house of Israel and that they are the covenant people of the Lord. And then shall they know and come to the knowledge of their forefathers, and also to the knowledge of the gospel of their Redeemer, which was ministered unto their fathers by him. Wherefore, they shall come to the knowledge of their Redeemer and the very points of his doctrine, that they may know how to come unto him and be saved. And then at that day, will they not rejoice and give praise unto their everlasting God, their rock, and their salvation? Yea, at that day, will they not receive strength and nourishment from the true vine? Yea, will they not come unto the true fold of God? Behold, I say unto you, yea, they shall be numbered again among the house of Israel; they shall be grafted in, being a natural branch of the olive tree, into the true olive tree; and this is what our father meaneth. And he meaneth that it will not come to pass until after they are scattered by the gentiles. And he meaneth that it shall come by way of the gentiles, that the Lord may shew his power unto the gentiles for the very cause that he shall be rejected of the Jews, or of the house of Israel. Wherefore, our father hath not spoken of our seed alone, but also of all the house of Israel, pointing to the covenant which should be fulfilled in the latter days, which covenant the Lord made to our father Abraham, saying, In thy seed shall all the kindreds of the earth be blessed.

The Stick of Joseph in the Hand of Ephraim 1 Nefi 4 par. 3

Behold, I say unto you that the house of Isra’el was compared unto an olive tree by the spirit of yhwh which was in our father. And behold, are we not broken off from the house of Isra’el? And are we 
not a branch of the house of Isra’el? And now the thing which our father means concerning the grafting in of the natural branches through the Milo HaGoyim is that in the latter days, when our seed shall have dwindled in unbelief — yes, for the space of many years and many generations after the Mashiach shall be manifested in body unto the children of men — then shall the fulness of the besorah of the Mashiach come unto the Goyim, and from the Goyim unto the remnant of our seed. And at that day shall the remnant of our seed know that they are of the house of Isra’el and that they are the covenant people of yhwh. And then shall they know and come to the knowledge of their forefathers, and also to the knowledge of the besorah of their Redeemer, which was taught unto their fathers by him. Wherefore, they shall come to the knowledge of their Redeemer and the very points of his doctrine, that they may know how to come unto him and be saved. And then at that day, will they not rejoice and give praise unto their El Olam, their rock, and their salvation?  Yes, at that day, will they not receive strength and nourishment from the true vine? Yes, will they not come unto the true fold of Elohim?  Behold, I say unto you, yes, they shall be numbered again among the house of Isra’el; they shall be grafted in, being a natural branch of the olive tree, into the true olive tree; and this is what our father means. And he means that it will not come to pass until after they are scattered by the Goyim. And he means that it shall come by way of the Goyim, that yhwh may show his power unto the Goyim for the very cause that he shall be rejected of the Y’hudim, or of the house of Isra’el. Wherefore, our father has not spoken of our seed alone, but also of all the house of Isra’el, pointing to the covenant which should be fulfilled in the latter days, which covenant yhwh made to our father Avraham, saying, In your seed shall all the kindreds of the earth be blessed.

I hope that it is abundantly clear that this blog is not in any way shape or form meant to be a declaration of "this is what the Book of Mormon is teaching, this is all the Book of Mormon is teaching, and you must accept this as truth!"

I believe the following statement.

...Doctrine is not to be understood as an academic or scholarly undertaking. (Remember the chapter in Eighteen Verses on Moroni 10:5.)

It is supposed to be understood in the doing. (John 7:17.) When you have done it, as Nephi has, then you will be able to explain the doctrine. To attempt to have a command of the doctrine without having done the will of the Father is to always be left without understanding. It is also not necessary to be able to fully expound the doctrine before doing it. It is necessary to take action consistent with the invitation offered to you... ("Don't Over-think Things", Denversnuffer.com, August 29, 2010)

Whatever I share here represents my present ideas and my present understanding of subjects that seem to me to come up, to use the words of the Prophet Joseph, "like an overflowing surge" from the Book of Mormon.

The only intent of this blog is to maybe pique an interest in someone who might stumble across it to seriously look into and study the Book of Mormon for themselves.

My understanding of subjects presented in the Book of Mormon is obviously limited, which means that I am still lacking in taking action consistent with the invitation that has been offered to me.

Only after I have repented and done the will of the Father in my own life will I have a complete understanding of any of these subjects.

My hope is that anyone who visits this blog will see that I am lacking and they will either say to themselves "What this guy is sharing resonates with me but it is obviously incomplete so I will seriously study the Book of Mormon and ask of God for myself to discover the complete doctrine contained there." or "This guy is off and that makes me want to study out the Book of Mormon for myself and ask of God who gives to all men liberally and upbraids them not so that I do not fall prey to this guy's ideas or to the ideas of anyone else who is off as well."

This final statement of Nephi in this paragraph to his brothers is interesting to me for two reasons.

1) If I understand what Nephi is saying correctly, Nephi is giving a time frame for when the Lord's covenant with Abraham, In thy seed shall all the kindreds of the earth be blessed, would be fulfilled.

2) Nephi is explaining to his brothers concerning this covenant the Lord made to Abraham which he, Nephi, would later revisit with his brothers again, the Lord Himself would expound on  this same covenant as He taught among the Nephites following His resurrection, Peter, in the book of Acts on the day of Pentecost spoke of this covenant in almost the same words as the Lord to the Nephites, Jacob, in the book of Genesis, as he received the vision of Jacob's ladder was given this very same covenant from the Lord, in the very same words as his grandfather Abraham received it, and we have the account of Abraham initially receiving this covenant contained in the words of the book of Abraham found in the Teachings and Commandments.  There are references to this covenant in every one of the books of scripture.

Reference to this covenant is found in all of the scripture cannons.

Would it be beneficial to understand the covenant Nephi is referring to here?

There are two documents I would recommend to anyone to read and study for a greater understanding of this covenant: 1) Forty Years In Mormonism, Lecture 4, "Covenants", given in Centerville, Utah and found for free in the downloads section of Denversnuffer.com  2) "Religion of the Fathers" given as a lecture in Aravada Nevada and also found for free in the downloads section of Denversnuffer.com 

I really would encourage anyone who desires to seriously look into this matter to study the two above documents.  What I am able to share here of my present understanding is so very small and as I said above even though it resonates with me it may not be correct and it certainly is incomplete.

From the scripture record we have the following account.

Three years previous to the death of Adam, he called Seth, Enos, Cainan, Mahalalel, Jared, Enoch, and Methuselah, who were all high priests, with the residue of his posterity who were righteous, into the valley of Adam-Ondi-Ahman, and there bestowed upon them his last blessing. And the Lord appeared unto them, and they rose up and blessed Adam, and called him Michael, the Prince, the Archangel. And the Lord administered comfort unto Adam, and said unto him, I have set you to be at the head; a multitude of nations shall come of you, and you are a prince over them for ever.  And Adam stood up in the midst of the congregation, and, notwithstanding he was bowed down with age, being full of the holy ghost, predicted whatsoever should befall his posterity unto the latest generation. These things were all written in the Book of Enoch, and are to be testified of in due time. (D&C 107:53 - 57, T&C 154 pars. 19 - 20)

The Lord declared here to Adam that a multitude of nations would come of him. 

Adam was also given the title of Prince.

What does that mean?

Is it possible that the title of Prince bestowed upon Adam is a title that distinguishes Adam as a Prince of Peace?

Is it possible that when the Lord declared to Adam that a multitude of nations would come of him that the Lord was making Adam a Father of many nations?

Do we have any clarifying examples in scripture that define these two titles?

What about Melchizedek?

And now Melchizedek was a priest of this Order, therefore he obtained peace in Salem and was called the Prince of Peace. And his people wrought righteousness, and obtained Heaven, and sought for the city of Enoch which God had before taken, separating it from the earth, having reserved it unto the latter days, or the end of the world, and has said and sworn with an oath that the heavens and the earth should come together, and the sons of God should be tried so as by fire. And this Melchizedek, having thus established righteousness, was called the King of Heaven by his people — or in other words, the King of Peace. (Genesis 14:33 - 36, OC Genesis 7 par. 20)

Shem, who was renamed Melchizedek, was given the title of Prince of peace because he obtained peace in Salem.

How did Melchizedek obtain peace? 

Now this Melchizedek was a king over the land of Salem, and his people had waxed strong in iniquity and abominations — yea, they had all gone astray; they were full of all manner of wickedness. But Melchizedek, having exercised mighty faith and received the office of the High Priesthood according to the Holy Order of God, did preach repentance unto his people. And behold, they did repent. And Melchizedek did establish peace in the land in his days; therefore, he was called the Prince of Peace, for he was the King of Salem; and he did reign under his father. Now there were many before him, and also there were many afterwards, but none were greater. Therefore, of him they have more particularly made mention. Now I need not rehearse the matter; what I have said may suffice. Behold, the scriptures are before you; if ye will wrest them, it shall be to your own destruction. (Alma 13:17 - 20, NC Alma 10 par. 2)

Melchizedek preached repentance and that was what made him a Prince of peace because repentance among a people always brings peace.

The above scriptures state that Melchizedek was part of an Order of priests.

How did Melchizedek become part of that Order?

Alma tells us that he had exercised great faith and so he received the office of High Priesthood.

Do we have any clarification on how that occurred?

Now Melchizedek was a man of faith who wrought righteousness. And when a child, he feared God, and stopped the mouths of lions, and quenched the violence of fire. And thus, having been approved of God, he was ordained a high priest after the Order of the covenant which God made with Enoch, it being after the Order of the Son of God, which Order came not by man, nor the will of men, neither by father nor mother, neither by beginning of days nor end of years, but of God. And it was delivered unto men by the calling of his own voice, according to his own will, unto as many as believed on his name. (Genesis 14:26 - 29, OC Genesis 7 par. 18)

Shem, as a child feared God, and worked acts of faith and wrought righteousness.  

As, I understand it, it was Shem's faith that qualified him to be approved of God to be ordained a high priest after the Order of the covenant that God made with Enoch.

Is it possible that Shem's name was changed to Melchizedek when he entered into this Order?

Doesn't it appear that entry into this Order is accomplished with a covenant with God?

Has the God ever given individuals in scripture a new name when He covenants with them?

This order is called the Order of the Son of God and it does not come by man, nor by man's will, nor by an earthly father or mother, it does not come from anything mortal because mortal things have a beginning of days and end of years, it comes from God and God declares it unto those who are brought into this Order by His own voice to them personally, according to His own will.

Was this Order that Melchizedek became a part of the same Order Adam entered into at the beginning?

And it came to pass when the Lord had spoken with Adam our father that Adam cried unto the Lord, and he was caught away by the spirit of the Lord, and was carried down into the water, and was laid under the water, and was brought forth out of the water. And thus he was baptized, and the spirit of God descended upon him. And thus he was born of the spirit and became quickened in the inner man. And he heard a voice out of Heaven saying, You are baptized with fire and with the holy ghost. This is the record of the Father and the Son, from henceforth and for ever. And you are after the Order of him who was without beginning of days or end of years, from all eternity to all eternity. Behold, you are one in me, a son of God. And thus may all become my sons. Amen. (Moses 6:64 - 68, OC Genesis 4 par. 10)

Do we see in the above that Adam heard God's own voice out of Heaven declaring to Adam that he, Adam, was now part of this Order which is without beginning of days or end of years?

Did Adam preach repentance to his posterity?

Can we reasonably determine from scripture then that starting with Adam, on this earth in this cycle of creation, that God established an Order of High Priests who preached repentance, which brings peace, so they each possessed the title of Prince of peace?

Was Adam part of an Order of things that is different than what we culturally think of?

We will address the title of Father of many nations as we continue with Abraham below.

The following is Abraham's declaration of what he was seeking for.

In the land of the Chaldeans, at the residence of my father, I, Abraham, saw that it was needful for me to obtain another place of residence. And finding there was greater happiness, and peace, and rest for me, I sought for the blessings of the Fathers and the right whereunto I should be ordained to administer the same. Having been myself a follower of righteousness, desiring also to be one who possessed great knowledge, and to be a greater follower of righteousness, and to possess a greater knowledge, and to be a Father of many nations, a prince of peace, and desiring to receive instructions and to keep the commandments of God, I became a rightful heir, a high priest, holding the right belonging to the Fathers. It was conferred upon me from the Fathers: it came down from the Fathers, from the beginning of time, yea, even from the beginning (or before the foundations of the earth) to the present time, even the right of the firstborn (or the first man — who is Adam — or first Father) through the Fathers unto me. I sought for my appointment unto the Priesthood according to the appointment of God unto the Fathers concerning the seed. (Abraham 1:1 - 4, T&C 145, The Book of Abraham 1 par. 1)

Abraham was seeking the blessings of the Fathers.

Is it possible that means that Abraham was seeking to become part of the Order first established in this creation cycle for this earth through Adam?

Abraham declares here that this right or Order of Fathers came down to him from before the foundations of this earth to his time through the Fathers to be conferred upon him.

So, who did this Order Abraham was seeking to be a part of originate from?

Didn't it originate from God who is without beginning of days or end of years?

Isn't this the same Order begun with Adam?

When we hear of the titles, "Rightful heir", "Prince of peace", "Father", "High priest" who do these titles cite our minds to?

Is this connected in any way with the words of Alma?

...And I would that ye should remember that the Lord God ordained priests after his Holy Order, which was after the Order of his Son, to teach these things unto the people. And those priests were ordained after the Order of his Son in a manner that thereby the people might know in what manner to look forward to his Son for redemption. And this is the manner after which they were ordained: being called and prepared from the foundation of the world, according to the foreknowledge of God, on account of their exceeding faith and good works in the first place, being left to choose good or evil; therefore they, having chosen good, and exercising exceeding great faith, are called with a holy calling — yea, with that holy calling which was prepared with, and according to, a preparatory redemption for such. And thus they have been called to this holy calling on account of their faith, while others would reject the spirit of God on account of the hardness of their hearts and blindness of their minds (while, if it had not been for this, they might had as great privilege as their brethren — or in fine, in the first place they were on the same standing with their brethren — thus, this holy calling being prepared from the foundation of the world for such as would not harden their hearts, being in and through the atonement of the Only Begotten Son who was prepared), and thus, being called by this holy calling and ordained unto the High Priesthood of the Holy Order of God to teach his commandments unto the children of men, that they also might enter into his rest — this High Priesthood being after the Order of his Son, which Order was from the foundation of the world, or in other words, being without beginning of days or end of years, being prepared from eternity to all eternity according to his foreknowledge of all things. Now they were ordained after this manner, being called with a holy calling, and ordained with a holy ordinance, and taking upon them the High Priesthood of the Holy Order — which calling, and ordinance, and High Priesthood is without beginning or end; thus, they become high priests for ever after the Order of the Son, the Only Begotten of the Father who is without beginning of days or end of years, who is full of grace, equity, and truth. And thus it is. Amen.(Alma 13:1 - 9, NC Alma 9 par. 10)

By possessing those titles as part of their ordination into that Order, wouldn't that cite our minds to Christ?

Wouldn't that ordination allow people to know in what manner to look forward to the Son for redemption?

Don't the words of Alma further confirm that this High Priesthood or Holy Order or Order of the Son, the Only Begotten of the Father which Abraham sought for and received entry into was the same Order that Adam entered into; without beginning of days or end of years?

Doesn't Abraham's declaration "I became a rightful heir, a high priest, holding the right belonging to the Fathers. It was conferred upon me from the Fathers: it came down from the Fathers, from the beginning of time, yea, even from the beginning (or before the foundations of the earth) to the present time, even the right of the firstborn (or the first man — who is Adam — or first Father) through the Fathers unto me." point to the fact that he entered into the Order Alma was talking about?

Now why would understanding this be important?

Please consider the following.

When you go back to the Fathers and you begin with Adam, although there were apostasies—and apostasies began immediately—it was generations before Eve bore Cain and thought she had a son that would at last be faithful. They were grandparents when Cain was born. And then Abel was born. And Cain slew Abel. And Seth came as a replacement to the grandparents, Adam and Eve. And from Seth reckons, then, the seed of the righteous.

Father to son to grandson to great-grandson. When you look at the list of those that are gathered together into the valley of Adam-ondi-Ahman, in the first Zion, where the Lord came and dwelt among them: ​And he rose up and he called Adam, Michael​ (“El” being the name of God)— Jehovah appeared in the valley of Adam-ondi-Ahman, and you have, seventh from Adam being Enoch; you have a line of continuity from Adam, directly down all the way until you arrive at Shem.

But when you hit Shem, it interrupts. There is a complete falling away. There are no righteous fathers for Abraham. His fathers had turned to idolatry. Abraham is the prototype of the saved man and the Father of all who would be righteous thereafter because Abraham represents coming to the truth in a generation of apostasy. Abraham represents coming back to the light, despite the fact that his fathers taught him idolatry. Abraham represents the challenge that every man who would be saved from that point forward must find themselves within—and then overcome the idolatry of their fathers. Abraham is the prototype.

And so Abraham is acknowledged by that same Jehovah who visited with the Fathers in Adam-ondi-Ahman and identified Himself again to Abraham—who, after apostasy, becomes literally the first—the first to return to the righteousness of the first Fathers, the first to return to the religion that belonged in the beginning to mankind, the first to discover ​a knowledge of the beginning of the creation, and also of the planets, and of the stars, as they were made known unto the fathers.

Abraham was the one who desired to be ​a follower of righteousness, …one who possessed great knowledge, to be a greater follower of righteousness and to possess greater knowledge still. It is this which made him a candidate the Lord could speak to. It’s this that made him the prototype in his generation of what it takes to turn away from idolatry, to turn away from the kind of corrupt and degrading religions that were then in play on the earth—the fertility cults and the human sacrifices and the vileness that surrounded him. And then having done so, to be asked by God to slay his son, as if there was some legitimacy to the rites that were practiced all around him.

Now in the version that we have in the King James Bible, Isaac is not slain. There is an older tradition that you can find in the book of Hebrews (and you can find it in the Book of Mormon) where Isaac is slain, and he’s brought back to life, rather like Lazarus is brought back to life. But it’s clear that the Old Testament version that we have in King James, he raises his hand with a knife to commit the act, and then the ram is found in the thicket to deliver him. Sometimes as it turns out, rams are not found in thickets and the sacrifice will be required.

The Lord says: ​And I will bless them that bless thee, and curse them that curse thee; and in thee (that is, in thy Priesthood)….​ Because fundamentally, what distinguishes Abraham and what distinguishes the covenant is the knowledge that he has. Abraham is in possession of something because Abraham knows some things that are true that relate back to the very beginning. And as a consequence of that, those who are given the same knowledge necessarily have to belong to the same priesthood. "55: Abraham, Part 2, Denver Snuffer Podcast, February 03, 2019)

Do we not find ourselves in apostacy at present?

Can we find anywhere in the world right now where the original religion of Adam that existed at the beginning of the earth exists now in a complete form among a group of people?

Can we find anywhere, at present, a group of people who possess a complete knowledge of the beginning of the creation, and also of the planets and of the stars, as they were made known unto the Fathers? (Abraham 1:29 - 31, T&C 145, The Book of Abraham 2 par. 4)

Can we find anywhere, at present, a group of people who have communion with the Lord and with God like Adam and Abraham and the other Fathers had?

Is it possible to repent and escape apostacy without acknowledging that we are in apostacy?

If we come out from this world of apostacy who is the prototype of our exodus?

Would our escape from apostacy through faith on Christ and repentance not mirror Abraham's journey?

We have discussed this before in this blog.  Priesthood, real divine priesthood, has nothing to do with holding a position of authority over others, or an office in an institution, or controlling or directing others.

Abraham held priesthood.  The Lord declared it.  He held the right of the Fathers.

That "priesthood" had nothing to do with Abraham holding authority over others or over an organization etc.

Does it say anywhere in the scriptures that Abraham presided over an institution or group of people or that Abraham commanded or directed people to do things?

Did Abraham exert any power or influence over others except to try and persuade them to believe in truth?

That "priesthood" had everything to do with possessing knowledge; heavenly knowledge.  It had everything to do with having a face to face communion with those on the other side of the veil; ultimately with the Lord and with God.

This is what the Prophet Joseph declared about the "priesthood" Abraham possessed; the priesthood or right of the Fathers.

The next great grand patriarch who held the keys of the Priesthood was Lamech. See Gen 5th chapter, 28th and 29th verses [Gen. 5:4]: And Lamech lived 182 years and begat a son. And he called his name Noah, saying, This same shall comfort us concerning our work and the toil of our hands, because of the ground which the Lord has cursed. The Priesthood continued from Lamech to Noah, Genesis 6th chapter, 13th verse [Gen. 5:12]: And God said unto Noah, The end of all flesh is before me. For the earth is filled with violence through them, and behold, I will destroy them with the earth. Thus we behold the keys of this Priesthood consisted in obtaining the voice of Jehovah, that he talked with him in a familiar and friendly manner, that he continued to him the keys, the covenants, the power, and the glory with which he blessed Adam at the beginning, and the offering of sacrifice which also shall be continued at the last time.(Teachings of the Prophet Joseph Smith pg. 171, T&C 140 par. 16)

So, is it reasonable to state that if we individually do not possess the same knowledge or the same communion with those on the other side of the veil as Abraham and the other Fathers before him to Adam that we are in a state of apostacy with respect to the original religion that Adam possessed?

So what does this have to do with what Nephi declared here to his brothers?

As I understand it, Abraham, because of his "priesthood" received a covenant from the Lord.

...My name is Jehovah, and I know the end from the beginning. Therefore, my hand shall be over you, and I will make of you a great nation, and I will bless you above measure, and make your name great among all nations. And you shall be a blessing unto your seed after you, that in their hands they shall bear this ministry and Priesthood unto all nations. And I will bless them through your name; for as many as receive this gospel shall be called after your name and shall be accounted your seed, and shall rise up and bless you, as unto their Father. And I will bless them that bless you and curse them that curse you. And in you (that is, in your Priesthood) and in your seed, (that is, your Priesthood) — for I give unto you a promise that this right shall continue in you and in your seed after you (that is to say, the literal seed or the seed of the body) — shall all the families of the earth be blessed, even with the blessings of the gospel, which are the blessings of salvation, even of life eternal. (Abraham 2:6 - 11, T&C 145, The Book of Abraham 3 par. 1)

How did the Lord declare that Abraham would receive seed?

My present understanding is that because Abraham is the prototype of any individual who comes out of apostacy into the true religion had by Adam at the beginning that anyone who seeks for and receives the same "gospel" or "Priesthood" as Abraham are given to Abraham in the family of God as Abraham's seed.

Abraham now becomes a Father of many nations because wherever there is someone, in whatever nation of the world they live, who through faith on those things taught by Abraham in his ministry comes up to receive the very same "Priesthood" or "gospel" as Abraham they become a child of Abraham and claim him as their Father in the family of God.

This is clarified by the Lord when He declared to Abraham for as many as receive this gospel shall be called after your name and shall be accounted your seed, and shall rise up and bless you, as unto their Father... And in you (that is, in your Priesthood) and in your seed, (that is, your Priesthood).

Anyone who comes up to the same rights and privileges as was had by Abraham become Abraham's seed.

As an example, Jacob, renamed Israel, also received the very same covenant as his grandfather Abraham received.  This is the account of that event.

And Jacob went out from Beersheba and went toward Haran. And he lighted upon a certain place and stayed there all night because the sun was set. And he took of the stones of that place, and put them for his pillows, and lay down in that place to sleep. And he dreamed, and behold, a ladder set up on the earth, and the top of it reached to Heaven. And behold, the angels of God ascending and descending on it. And behold, the Lord stood above it and said, I am the Lord God of Abraham your father, and the God of Isaac. The land on which you lie, to you will I give it, and to your seed. And your seed shall be as the dust of the earth, and you shall spread abroad to the west, and to the east, and to the north, and to the south. And in you and in your seed shall all the families of the earth be blessed. And behold, I am with you, and will keep you in all places to which you go, and will bring you again into this land. For I will not leave you until I have done that which I have spoken to you of. (Genesis 28:10 - 15, OC Genesis 9 par. 20)

Isn't it interesting that in the scriptural record even though Abraham was physically Jacob's grandfather the Lord declares I am the Lord God of Abraham your father?

Does this give new meaning to the Lord's declaration to the Pharisees that if they were children of Abraham they would do the works of Abraham?

The Lord further declared to Abraham concerning his seed,  And you shall be a blessing unto your seed after you, that in their hands they shall bear this ministry and Priesthood unto all nations.

Just like Abraham, their Father, these children of Abraham now are called to a ministry because they possess the same knowledge and communion with God as Abraham and all the other Fathers.

The Lord finishes by declaring concerning these who are now Abraham's children, "And in you (that is, in your Priesthood) and in your seed, (that is, your Priesthood) — for I give unto you a promise that this right shall continue in you and in your seed after you (that is to say, the literal seed or the seed of the body) — shall all the families of the earth be blessed, even with the blessings of the gospel, which are the blessings of salvation, even of life eternal.

How does one bring the blessings of salvation and eternal life to the families of the earth?

The Prophet Joseph declared the following about salvation or being saved.

A man is saved no faster than he gets knowledge, for if he does not get knowledge, he will be brought into captivity by some evil power in the other world, as evil spirits will have more knowledge, and consequently more power than many men who are on the earth. Hence it needs revelation to assist us, and give us knowledge of the things of God. (Teachings of the Prophet Joseph Smith pg. 217)

And remember what the Lord declares constitutes eternal life.

Jesus spoke these words, and lifted up his eyes to Heaven and said, Father, the hour has come. Glorify your Son, that your Son also may glorify you, as you have given him power over all flesh, that he should give eternal life to as many as you have given him. And this is life eternal: that they might know you, the only true God, and Jesus Christ whom you have sent. I have glorified you on the earth. I have finished the work which you gave me to do. And now, O Father, glorify me with your own self with the glory which I had with you before the world was. (John 17:1 - 5, NC John 9 par. 19)

Notice that the Prophet Joseph stated clearly that Hence it needs revelation to assist us, and give us knowledge of the things of God in order to receive saving knowledge.

The children of Abraham must be able to converse in a friendly and familiar manner with Jehovah to receive what needs to be received from Him to dispense knowledge that is both saving and will bring others to the point where they know for themselves personally God and Jesus Christ who was sent; which to know Them is eternal life.

The ministry of Abraham's children is to, under God's direction, minister this knowledge that saves  and opens up the opportunity to know God and Jesus Christ to all nations.

Does the following apply to the children of Abraham?

A fanciful and flowery and heated imagination be aware of, because the things of God are of deep import, and time, and experience, and careful and ponderous and solemn thoughts can only find them out. Your mind, O man, if you will lead a soul unto salvation, must stretch as high as the utmost Heavens, and search into and contemplate the lowest considerations of the darkest abyss, and expand upon the broad considerations of eternal expanse. You must commune with God. How much more dignified and noble are the thoughts of God than the vain imagination of the human heart? None but fools will trifle with the souls of men.(Teachings of the Prophet Joseph Smith pg. 137, T&C 138 par. 18)

Isn't the ministry of the children of Abraham to lead souls to salvation?

Would the children of Abraham trifle with the souls of men?

This, as I understand it, constitutes the original religion of Adam that must be restored in its fullness on the earth in  the latter days.

How does this fit under the context of what Nephi is declaring to his brothers concerning the House of Israel in the latter days?

And at that day shall the remnant of our seed know that they are of the house of Israel and that they are the covenant people of the Lord. And then shall they know and come to the knowledge of their forefathers, and also to the knowledge of the gospel of their Redeemer, which was ministered unto their fathers by him. Wherefore, they shall come to the knowledge of their Redeemer and the very points of his doctrine, that they may know how to come unto him and be saved. And then at that day, will they not rejoice and give praise unto their everlasting God, their rock, and their salvation? Yea, at that day, will they not receive strength and nourishment from the true vine? Yea, will they not come unto the true fold of God? Behold, I say unto you, yea, they shall be numbered again among the house of Israel; they shall be grafted in, being a natural branch of the olive tree, into the true olive tree; and this is what our father meaneth... Wherefore, our father hath not spoken of our seed alone, but also of all the house of Israel.

Who are the forefathers or Fathers that the seed of Lehi and of the rest of the House of Israel will come to a knowledge of?

Is this in any way related to the hearts of the children being turned to the heart of the Fathers as Malachi prophesied?

As Nephi speaks of Lehi's seed and also of the rest of the House of Israel coming to a knowledge of the gospel of their Redeemer is it possible that "the gospel of their Redeemer" is the original gospel had by Adam at the beginning?

When Nephi speaks of the seed of Lehi and the rest of the House of Israel knowing the very points of the doctrine of their Redeemer and also knowing how to come unto Him to be saved does that not require what the Prophet Joseph declared must be present to have saving knowledge even the ability to speak with Jehovah in a friendly and familiar manner?

What does it mean to receive strength and nourishment from the true vine?

Who is the true vine?

I am the true vine or head of the Father’s family, and my Father is the husbandman over that family. Every branch connected to me that does not produce fruit, he will remove, and every branch that produces fruit he will prune back so that it produces better fruit. You will bear fruit if you follow the things I have taught you. Stay connected to me as part of the Heavenly family, and I will nourish you. Just as a branch cannot produce fruit if it is not connected to the vine, neither will you be able to bear fruit unless you remain connected with me. I am the vine, and you are the branches. He that stays connected to me, and I to him, will be abundantly fruitful; but without the connection to me you will perish. If a man loses his connection with me, he is merely a withered branch; and men take the withered branches, cut them away and burn them. If you stay connected to me, and my words live in you, you will ask according to my will, and you will be given the ability to accomplish my will. It will please and vindicate my Father if you produce abundant fruit, and that will prove you follow me. Just like the Father has loved me, I have in turn likewise loved you. Therefore, remain connected with me and my love will be with you. If you practice my teachings you will always remain connected with me; just as I have kept my Father’s teachings and have remained connected with him. (John 15:1 - 10, T&C 171, The Testimony of St John 10 par. 17)

As I presently understand it, to receive strength and nourishment from the true vine is to be connected to the true vine, Christ, in the family of God which can only happen as one knows the Lord face to face in this life and has a friendly and familiar communication with Him.

Aren't such things the privileges that belong to the true fold of God?

Is it possible that the fold of God could also be another name for the Order of the Son of God that the Father's belonged to?

Do we think at all that the Order would be just men?

If the image of God and the Son of God is a husband and a wife wouldn't entering into the Order be done by both a husband and a wife together; both becoming children of Abraham?

In the allegory of the olive tree is it possible that fruit that is worthy of preservation, being born from scattered branches being grafted back in to the natural tree, consists of people who are saved and have eternal life through diligence and faith on Jesus Christ?

All of this must occur. 

Nephi speaking by the power of the Holy Ghost that was in him declared that all of this was pointing to the covenant which should be fulfilled in the latter days, which covenant the Lord made to our father Abraham, saying, In thy seed shall all the kindreds of the earth be blessed.

How powerful is this covenant that the Lord swore to Abraham in shaping the history of the world today?

Isn't it this covenant that is driving the real work of the Lord in the latter days?

In a revelation the Lord gave in 2017 He declared to a small group of gentiles 

For the sake of the promises to the fathers will I labor with you as a people, and not because of you, for you have not yet become what you must be to live together in peace. If you will hearken to my words, I will make you my people and my words will give you peace. Even a single soul who stirs up the hearts of others to anger can destroy the peace of all my people. Each of you must equally walk truly in my path, not only to profess, but to do as you profess. (T&C 157 par. 19)

As a cultural gentile don't I also have the promise that if I perform the works of Abraham that I also can be adopted into the house of Abraham and become a child of Abraham possessing the very same priesthood?

Nephi declared that this opportunity is open to the gentiles because the Lord intends to vindicate His covenant with Abraham.

Nephi declared that the above will not come to pass until after they are scattered by the gentiles. And he meaneth that it shall come by way of the gentiles, that the Lord may shew his power unto the gentiles for the very cause that he shall be rejected of the Jews, or of the house of Israel. 

 

Nephi's declaration to his brothers here is huge!

Right now before our eyes the Lord is performing a work to restore Israel and vindicate His covenant with Abraham.  All are invited to be a part of His work.  I would invite all to come and be a part.

We spoke in an earlier post of how events will occur which will cause those in power to stand and wonder because it had never occurred to them that the Lord would perform such marvelous works.

Nephi speaks of just how much power the Lord will display as He vindicates His covenant with Abraham.

Nevertheless, after they have been nursed by the gentiles, and the Lord has lifted up his hand upon the gentiles, and set them up for a standard, and their children have been carried in their arms, and their daughters have been carried upon their shoulders — behold, these things of which are spoken are temporal, for thus is the covenants of the Lord with our fathers. And it meaneth us in the days to come, and also all our brethren who are of the house of Israel. And it meaneth that the time cometh that after all the house of Israel have been scattered and confounded, that the Lord God will raise up a mighty nation among the gentiles, yea, even upon the face of this land, and by them shall our seed be scattered. And after our seed is scattered, the Lord God will proceed to do a marvelous work among the gentiles which shall be of great worth unto our seed. Wherefore, it is likened unto their being nursed by the gentiles and being carried in their arms and upon their shoulders. And it shall also be of worth unto the gentiles, and not only unto the gentiles but unto all the house of Israel, unto the making known of the covenants of the Father of Heaven unto Abraham, saying, In thy seed shall all the kindreds of the earth be blessed. And I would, my brethren, that ye should know that all the kindreds of the earth cannot be blessed unless he shall make bare his arm in the eyes of the nations. Wherefore, the Lord God will proceed to make bare his arm in the eyes of all the nations, in bringing about his covenants and his gospel unto those who are of the house of Israel. Wherefore, he will bring them again out of captivity, and they shall be gathered together to the lands of their first inheritance, and they shall be brought out of obscurity and out of darkness, and they shall know that the Lord is their Savior and their Redeemer, the Mighty One of Israel. (1 Nephi 22:6 - 12, NC 1 Nephi 7 par. 3)

When the Lord made bare His arm in the eyes of one nation, Egypt, what happened with Egypt?

This marvelous work has now begun among some few repentant gentiles and before the culmination of the Lord's strange act all the nations of the earth shall see the power of the Lord God as He makes bare His arm in the eyes of all the nations in order to bring about the vindication of His covenants and His gospel or Priesthood, the original gospel or Priesthood that was had by Adam at the beginning, unto the house of Israel.

This subject is so great that it is impossible for me to share even a little of my limited understanding concerning it in this post.

Please read and study the scriptures and please read and study the two papers I referenced at the beginning and ask the Lord to open up this subject to you.

I am also curious about the Lord's and Peter's teachings concerning this covenant as they both taught members of the house of Israel, following the Lord's resurrection.

Their words were almost identical.

Here's the Lord to the Nephites.

...Behold, I am he of whom Moses spake, saying, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass that every soul who will not hear that prophet shall be cut off from among the people. Verily I say unto you, yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have testified of me. And behold, ye are the children of the prophets, and ye are of the house of Israel, and ye are of the covenant which the Father made with your fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed, the Father having raised me up unto you first, and sent me to bless you in turning away every one of you from his iniquities — and this because ye are the children of the covenant. And after that ye were blessed, then fulfilleth the Father the covenant which he made with Abraham, saying, In thy seed shall all the kindreds of the earth be blessed, unto the pouring out of the holy ghost through me upon the gentiles, which blessing upon the gentiles shall make them mighty above all, unto the scattering of my people, O house of Israel... (3 Nephi 20:21 - 29, NC 3 Nephi 9 par. 8)

Here's Peter to those at Jerusalem on the day of Pentecost.

... For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall you hear in all things whatsoever he shall say unto you. And it shall come to pass that every soul who will not hear that prophet shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. You are the children of the prophets and of the covenant which God made with our fathers, saying unto Abraham, And in your seed shall all the kindreds of the earth be blessed. Unto you first, God, having raised up his Son Jesus, sent him to bless you in turning away every one of you from his iniquities.(Acts 3:17 - 26, NC Acts 2 par. 3)

According to the Lord and Peter, the covenant with Abraham was also fulfilled at that time, first with the Lord coming among the house of Israel in mortality to turn away every one of them from their iniquities and then second the Lord declared to have the holy ghost poured out upon the gentiles through Him.

How could this be spoken of by Christ and Peter as a fulfillment of this covenant in the meridian of time and yet Nephi's prophecy declares that this covenant will be fulfilled in the latter days?

Is it possible that any time an individual becomes a child of Abraham by receiving the same gospel or "Priesthood" that Abraham received that their ministry is a continual fulfillment of that covenant?

Would it be reasonable to declare that Christ was one of the seed of Abraham having done the works of Abraham?

Did Christs ministry bless all the kindreds of the earth?

Is it possible for prophecy and covenants to have multiple fulfillments?

Is it possible that Nephi, in his statement to his brothers here could be understood to be saying something like, "when this covenant gets fulfilled in the latter days, by restoring the original religion of Adam to the earth, it will happen among a group of repentant gentiles and then it will come from them to the scattered house of Israel"; Nephi understanding that this covenant would be fulfilled any time one of Abrahams seed ministered among the children of men?

Is it possible that for a period of three generations the true religion that existed with Adam and Abraham also existed among the Nephites following the visit of the resurrected Lord?

If so were not all families among the Nephites blessed by that religion or, in other words, blessed by the same gospel or Priesthood that Abraham possessed?

Did Christ declare to both those at Jerusalem and to the Nephites that He would visit His other sheep to make them all one fold?

Do we yet have any record of Christ's ministry beyond the Jews and the Nephites?

At that time, was not Christ blessing all of the scattered kindreds of the earth by His poet resurrection ministry to bring unto them salvation and eternal life?

Wouldn't the Lord's ministry at that time be a fulfillment indeed of His covenant to Abraham?

This covenant Nephi talks about is tremendously important and tremendously powerful.  Thanks to Nephi for speaking about it and thanks to the Lord for condescending to make such a covenant that blesses every man woman and child on the earth.