What Meaneth the River of Water?

 1 Nephi 15:21 - 30, NC 1 Nephi 4 par. 5

And it came to pass that they did speak unto me again, saying, What meaneth this thing which our father saw in a dream? What meaneth the tree which he saw? And I said unto them, It was a representation of the tree of life. And they said unto me, What meaneth the rod of iron which our father saw that led to the tree? And I said unto them that it was the word of God, and that whoso would hearken unto the word of God and would hold fast unto it, they would never perish, neither could the temptations and the fiery darts of the adversary overpower them unto blindness, to lead them away to destruction. Wherefore, I, Nephi, did exhort them to give heed unto the word of the Lord; yea, I did exhort them with all the energies of my soul, and with all the faculty which I possessed, that they would give heed to the word of God and remember to keep his commandments always, in all things. And they said unto me, What meaneth the river of water which our father saw? And I said unto them that the water which my father saw was filthiness; and so much was his mind swallowed up in other things that he beheld not the filthiness of the water. And I said unto them that it was an awful gulf which separateth the wicked from the tree of life, and also from the saints of God. And I said unto them that it was a representation of that awful hell which the angel said unto me was prepared for the wicked. And I said unto them that our father also saw that the justice of God did also divide the wicked from the righteous, and the brightness thereof was like unto the brightness of a flaming fire which ascendeth up unto God for ever and ever and hath no end.

The Stick of Joseph in the Hand of Ephraim 1 Nefi 4 par. 5

And it came to pass that they did speak unto me again, saying, What is the meaning of this thing which our father saw in a dream? What is the meaning of the tree which he saw? And I said unto them, It was a representation of the tree of life. And they said unto me, What is the meaning of the rod of iron which our father saw that led to the tree? And I said unto them that it was the word of Elohim, and that whoever would hearken unto the word of Elohim and would hold fast unto it, they would never perish, neither could the temptations and the fiery darts of the adversary overpower them unto blindness, to lead them away to destruction. Wherefore, I, Nefi, did exhort them to give heed unto the word of yhwh; yes, I did exhort them with all the energies of my soul, and with all the faculty which I possessed, that they would give heed to the word of Elohim and remember to keep his mitzvot always, in all things. And they said unto me, What is the meaning of the river of water which our father saw? And I said unto them that the water which my father saw was tum’ah; and so much was his mind swallowed up in other things that he beheld not the uncleanness of the water. And I said unto them that it was an awful gulf which separates the wicked from the tree of life, and also from the k’doshim of Elohim. And I said unto them that it was a representation of that awful Gehinnom which the angel said unto me was prepared for the wicked. And I said unto them that our father also saw that the justice of Elohim did also divide the wicked from the righteous, and the brightness thereof was like unto the brightness of a flaming fire which ascends up unto Elohim for ever and ever and has no end. 

Before discussing the river of water, could I talk a little bit about the fact that Nephi, who saw the very same vision as Lehi, saw the details of a part of the vision clearly while his father did not?

Does this experience give us a glimpse as to how an individual or individuals receive visions and what they are able to interpret from said vision at the first?

If I am reading it correctly, am I correct in understanding that the angel who was with Nephi explained to Nephi what the filthiness of the river of water represented?

If the understanding of the representation of the river was given to Nephi, why wasn't it given to Lehi?

What does that tell us about heavenly messages and the information given in them?

Did the Lord take it upon himself to direct Lehi's attention or to have Lehi's attention directed to the river of water and what it meant while Lehi was having the vision?

Who was in charge of what was communicated during the vision?

Wouldn't it appear from this that Lehi was in charge of what was received?

What does that tell us about the Lord and how he imparts heavenly knowledge?

Please consider the following.

At the time of the First Vision the Lord says to Joseph: “This is my beloved son, hear ye him.” And then you have the Father and the Son, and a pause. “No sooner had I collected myself than,” Joseph writes; he goes on and asks his question. You have the controlling power of the Universe on standby, waiting for Joseph to formulate and ask the question. That ought to tell you something.

“What things?” Christ asks, although He clearly knows. The Lord clearly prefers a dialogue with us. He doesn’t pontificate. He talks, He communicates, He wants it to be… He insists upon prayer for a reason; He’d like to hear from you, because in the process of hearing from you, you expose something to Him and you expose something to yourself about yourself. He almost insists on treating us like we’re equals, even though clearly we’re not, and that ought to tell you something about yourself as well. All of these things are extraordinary revelations that the Lord is giving to us about whom we are and who He is. ("154:Completing God's Image, Part 1", Denver Snuffer Podcast, Denversnuffer.com, February 22, 2022)

Did the Lord pontificate to Lehi while Lehi was experiencing the vision of the tree of life?

Did the Lord respect Lehi's interests in the other parts of the vision that were not specifically tied to the river of water (i.e. so much was his mind swallowed up in other things that he beheld not the filthiness of the water.)?

Does this show how meek our Lord is?

Does this show us that the Lord is intimately interested in what we are interested in?

Does this show us that the Lord will not condescend to tell us what questions to ask or what we should be understanding?

If the Lord, who is perfect, is not condescending to tell us what questions to ask and what we should understand then how should we act in any opportunity we may have to teach?

Should we view this as a failure on Lehi's part for not considering the filthiness of the river of water?

I would hope we don't do that.

We have looked before at the necessity of any individual who receives knowledge from heaven by revelation or vision to ponder upon and contemplate what they have received.

We have Nephi's words that he, Nephi, did just that.

 ...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)

Why the necessity for such a course?

Do those who receive revelations and visions from heaven receive instant understanding of what is given to them?

This is what the Lord recently revealed concerning what Joseph and Oliver received in the Kirtland temple.

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. (T&C 157 pars. 30 - 32)

Did Joseph and Oliver have instant understanding of the glorious things they received in vision at the temple in Kirtland?

How about Joseph Smith's first vision?

Joseph's first vision has been persistently criticized for decades because Joseph, upon recounting his vision at different times during his ministry, gave accounts of his vision that included differing details.

There are those who declare that Joseph in one account only mentioned the Lord and in another account mentioned both the Lord and the Father and in still another account mentioned the presence of many angels and therefore Joseph's accounts cannot be true.  He made them all up.

Is it unreasonable to consider that at different times along the timeframe of Joseph's ministry that following deep and solemn and ponderous thought about what he had received in vision, Joseph shared an ever enlarged understanding of what he had received in the first vision?

Nephi finally put into words on the plates what he received in his glorious vision only after forty years of pondering and contemplation.

How might we have different details and a different understanding expressed by Nephi about what he had received if we had been able to inquire of him along the way during his ministry before the forty years? 

Here is another contemporary example of how pondering upon the things received in vision brings greater understanding and therefore a possible inclusion of additional details that were not at first understood or focused on.

The following is contained in section 161 in the Teachings and Commandments found at scriptures.info for free.  It is an account of the vision of the Lord as He suffered in Gethsemane before His crucifixion.

All the Lord had previously done in His mortal ministry by healing the sick, raising the dead, giving sight to the blind, restoring hearing to the deaf, curing the leper, and ministering relief to others as he taught was but a prelude to what the Lord was now to do on this dark, oppressive night.

As the Lord knelt in prayer, His vicarious suffering began. He was overcome by pain and anguish. He felt within Him, not just the pains of sin, but also the illnesses men suffer as a result of the Fall and their foolish and evil choices. The suffering was long and the challenge difficult. The Lord suffered the afflictions. He was healed from the sickness. He overcame the pains, and patiently bore the infirmities until, finally, he returned to peace of mind and strength of body. It took an act of will and hope for Him to overcome the affliction which had been poured upon Him. He overcame the separation caused by these afflictions and reconciled with His Father. He was at peace with all mankind.

He thought His sufferings were over, but to His astonishment another wave overcame Him. This one was much greater than the first. The Lord, who had been kneeling, fell forward onto His hands at the impact of the pain that was part of a greater, second wave.

This second wave was so much greater than the first that it seemed to entirely overcome the Lord. The Lord was now stricken with physical injuries as well as spiritual affliction. As he suffered anew, His flesh was torn which he healed using the power of the charity within Him. The Lord had such life within Him, such power and virtue within Him, that although he suffered in His flesh, these injuries healed and His flesh restored. His suffering was both body and spirit, and there was anguish of thought, feeling, and soul.

The Lord overcame this second wave of suffering, and again found peace of mind and strength of body; and His heart filled with love despite what he had suffered. Indeed, it was charity or love that allowed Him to overcome. He was at peace with His Father, and with all mankind, but it required another, still greater act of will and charity than the first for Him to do so.

Again, the Lord thought His suffering was over. He stayed on His hands and knees for a moment to collect Himself when another wave of torment burst upon Him. This wave struck Him with such force he fell forward upon His face. He was afflicted by this greater wave. He was then healed, only to then be afflicted again as the waves of torment overflowed. Wave after wave poured out upon Him, with only moments between them. The Lord’s suffering progressed from a lesser to a greater portion of affliction; for as one would be overcome by Him, the next, greater affliction would then be poured out. Each wave of suffering was only preparation for the next, greater wave.

The pains of mortality, disease, injury, and infirmity, together with the sufferings of sin, transgressions, guilt of mind, and unease of soul, the horrors of recognition of the evils men had inflicted upon others, were all poured out upon Him, with confusion and perplexity multiplied upon Him.

He longed for it to be over, and thought it would end long before it finally ended. With each wave he thought it would be the last, but then another came upon Him, and then yet another.

The one beholding this scene was pained by what he saw, and begged for the vision of the Lord’s suffering to end. He could not bear to see his Lord suffering in this manner. The petition was denied and the vision did not end, for the Lord required him to witness it.

The man saw that the Lord pleaded again with the Father that “this cup may pass” from Him. But the Lord was determined to suffer the Father’s will and not His own. Therefore, a final wave came upon Him with such violence as to cut Him at every pore. It seemed for a moment that he was torn apart, and that blood came out of every pore. The Lord writhed in pain upon the ground as this great final torment was poured upon Him.

All virtue was taken from Him. All the great life force in Him was stricken and afflicted. All the light turned to darkness. He was humbled, drained, and left with nothing. It is not possible for a man to bear such pains and live, but with nothing more than will, hope in His Father, and charity toward all men, He emerged from the final wave of torment, knowing he had suffered all this for His Father and His brethren. By His hope and great charity, trusting in the Father, the Lord returned from this dark abyss and found grace again, His heart being filled with love toward the Father and all men. (T&C 161 pars. 2 - 12)

Think about what the Lord revealed here.

What might one ponder upon after seeing the above event?

The account continues.

The witness reflected for many days upon this scene of the Lord’s great suffering. He read many times the account of the Lord’s agony given to Joseph Smith, which reads, Therefore I command you to repent — repent, lest I smite you by the rod of my mouth, and by my wrath, and by my anger, and your sufferings be sore — how sore you know not, how exquisite you know not, yea, how hard to bear you know not. For behold, I, God, have suffered these things for all, that they might not suffer if they would repent. But if they would not repent, they must suffer even as I: which suffering caused myself, even God, the greatest of all, to tremble because of pain, and to bleed at every pore, and to suffer both body and spirit and would that I might not drink the bitter cup and shrink. Nevertheless, glory be to the Father, and I partook and finished my preparations unto the children of men. [T&C 4:5]
He pondered and asked, Why were there waves of torment? Why did they increase in difficulty? How were they organized as they seemed to fit a pattern?

After long inquiring into the things which he had seen, the Lord, who is patient and merciful and willing to instruct those who call upon Him, again appeared to the man on the 20th of December, 2007. He made known unto him that the waves of torment suffered by the Lord came in pairs which mirrored each other. The first of each wave poured upon the Lord those feelings, regrets, recriminations, and pains felt by those who injured their fellow man. Then followed a second wave, which mirrored the first, but imposed the pains suffered by the victims of the acts committed by those in the first wave. Instead of the pains of those who inflict hurt or harm, it was now the anger, bitterness, and resentments felt by those who suffered these wrongs.

From each wave of suffering, whether as the one afflicting or as the victim of those wrongs, the Lord would overcome the evil feelings associated with these wrongs, and find His heart again filled with peace. This was why, in the vision of the suffering of the Lord, it was in the second waves that there appeared oftentimes to be injuries to His body.

The greater difficulty in these paired waves of torment was always overcoming the suffering of the victim. With these waves the Lord learned to overcome the victims’ resentments, to forgive, and to heal both body and spirit. This was more difficult than overcoming the struggles arising from the one who committed the evil. This is because the one doing evil knows he has done wrong and feels a natural regret when he sees himself aright. The victim, however, always feels it is their right to hold resentment, to judge their persecutor, and to withhold peace and love for their fellow men. The Lord was required to overcome both so that he could succor both.

In the pairing of the waves, the first torment was of the mind and spirit, and the second was torment of mind, spirit, and body.

The Lord experienced all the horror and regret wicked men feel for their crimes when they finally see the truth. He experienced the suffering of their victims whose righteous anger and natural resentment and disappointment must also be shed, and forgiveness given, in order for them to find peace. He overcame them all. He descended below them all. He comprehends it all. And he knows how to bring peace to them all. He knows how to love others whether they are the one who has given offense or the one who is a victim of the offense.

In the final wave, the most brutal, most evil, most heinous sins men inflict upon one another were felt by Him as a victim of the worst men can do. He knew how it felt to wrongly suffer death. He knew what it was like to be a mother holding a child in her arms as they are both killed by those who delight in their suffering. He knew how it was for ambitious men to rid themselves of a rival by conspiracy and murder. He knew what it was to have virtue robbed from the innocent. He knew betrayal, treachery, and abuse in all its worst degrading horror. There was no cruelty, no offense, no evil that mankind has suffered or will suffer that was not put upon Him.

He knew what it is like for men to satisfy their ambition by clothing their hypocrisy in religious garb. He also felt what it was like to be the victim of religious oppression by those who pretend to practice virtue while oppressing others. He knew the hearts of those who would kill Him. Before confronting their condemnation of Him in the flesh, he suffered their torment of mind when they recognized he was the Lord, and then found peace for what they would do by rejecting Him. In this extremity there was madness itself as he mirrored the evil which would destroy Him, and learned how to come to peace with the Father after killing the Son of God, and to love all those involved without restraint and without pretense even before they did these terrible deeds. His suffering, therefore, encompassed all that has happened, all that did happen, and all that would happen in the future. (T&C 161, pars. 15 - 23)

Can we see here how it took long and solemn and ponderous thought for the witness of the Lord's suffering in Gethsemane until additional glorious understanding of the Lord's suffering was revealed to the witness by the power of the Holy Ghost?

If it were possible to know the thoughts and considerations of the witness of the vision of Gethsemane during the almost three years between the receipt of the vision concerning Gethsemane and the revelation that came almost three years later that produced the additional understanding of the Lord's suffering, what differences in the details of the vision might we observe going through the mind of the witness?

Wouldn't that be the case as well for Nephi, Lehi, Joseph and all others who have received heavenly communications?

I believe that Nephi's almost offhanded statement concerning what Lehi captured or rather didn't capture of the river of water tells us much about the Lord and His servants.

Nephi's answer here concerning the river of water, like his answer to the question of the iron rod, is also much more expansive than his answer to the question regarding the tree of life.

Should I consider that this principle of the river of filthy water then ought to be something that I take some time to understand?

Isn't this river of filthy water a negative representation?

Why would God want us to understand something that appears to be so negative?

The Doctrine of Christ requires that we repent and be baptized. This is the sign He asks to demonstrate faith in Him. Faith requires action or it dwindles away and is lost.

 The importance to the Lord that we act on His Doctrine cannot be overstated. Repentance and baptism are directly related to salvation and cannot be left undone. Christ declared His Doctrine in 3 Ne. 11:32-40. 

His Doctrine came from His Father and mentions “baptism” four times. Only the first mention is positive, the three subsequent times it is negative: 

First: “…whoso believeth in me, and is baptized, the same shall be saved; and they are they who shall inherit the kingdom of God.” 

Second: “And whoso believeth not in me, and is not baptized, shall be damned.” 

Third: “And again I say unto you, ye must repent, and become as a little child, and be baptized in my name, or ye can in nowise receive these things.” 

Fourth: “And again I say unto you, ye must repent, and be baptized in my name, and become as a little child, or ye can in nowise inherit the kingdom of God.” 

This is a 3 to 1 ratio of negative warning to positive promise. I do not believe the Lord or His Father are negative. This approach is more a reflection on us than on Them. God is extraordinarily positive. But we need the clarity of being told the downside, and to be warned, because, unfortunately, a positive promise does not adequately motivate us. ("Doctrine of Christ", Denver Snuffer, Boise Idaho, September 11, 2016, pg. 1)

Does Nephi's answer reflect on both his brothers and us because Nephi is required to give us the clarity of being told the downside of not holding fast to the rod of iron in order to arrive at the tree of life?

Nephi refers to the river as an awful gulf that separates the wicked from both the tree of life and the saints of God.

What does this mean?

The Lord gave a parable during His mortal sojourn that describes the conditions created by this "gulf"

Truly I say unto you, I will liken you unto the rich man. For there was a certain rich man who was clothed in purple and fine linen and fared sumptuously every day. And there was a certain beggar named Lazarus who was laid at his gate, full of sores and desiring to be fed with the crumbs which fell from the rich man’s table; moreover, the dogs came and licked his sores. And it came to pass that the beggar died and was carried of the angels into Abraham’s bosom. The rich man also died and was buried. And in hell he lifted up his eyes, being in torments, and saw Abraham afar off and Lazarus in his bosom. And he cried and said, Father Abraham, have mercy on me and send Lazarus that he may dip the tip of his finger in water and cool my tongue, for I am tormented in this flame. But Abraham said, Son, remember that you in your lifetime received your good things, and likewise, Lazarus evil things, but now he is comforted and you are tormented. And besides all this, between us and you there is a great gulf fixed so that they who would pass from here to you cannot, neither can they pass to us that would come from there. Then he said, I ask you therefore, father, that you would send him to my father’s house, for I have five brethren, that he may testify unto them lest they also come into this place of torment. Abraham said unto him, They have Moses and the prophets, let them hear them. And he said, Nay, father Abraham, but if one went unto them from the dead, they will repent. And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded though one should rise from the dead. (Luke 16:19 - 31, NC Luke 9 par. 20)

Isn't the term "gulf" used in this parable to describe an impossibly large distance, in some form, between two things such as two individuals?

In the parable the rich man asks Father Abraham to allow Lazarus to come and perform the ordinance of baptism upon him to stop his torments. (i.e. send Lazarus that he may dip the tip of his finger in water and cool my tongue, for I am tormented in this flame.)

Abraham declares to the rich man that there is a gulf, (divide?), which prevents anyone from Abrahams side being able to pass to the other side to minister to anyone on the side where the rich man finds himself after death.  It also prevents anyone from the side where the rich man finds himself from crossing over to Father Abraham.

Is it possible that Nephi is teaching that this "gulf" (divide) makes it impossible for the wicked to partake of the tree of life (i.e. become a member of the family of God) or to be counted among the saints of God?

Nephi goes on to say, "And I said unto them that it was a representation of that awful hell which the angel said unto me was prepared for the wicked"

So if the filthy river represents both a divide and that awful hell prepared for the wicked how does it work?

How can I avoid this awful hell and the divide?

The Prophet Joseph declared the following concerning hell.

The great misery of departed spirits in the world of spirits, where they go after death, is to know 
that they come short of the glory that others enjoy and that they might have enjoyed themselves, and they are their own accusers. (Teachings of the Prophet Joseph Smith, pg. 310)

and this,

A man is his own tormenter and his own condemner. Hence the saying, They shall go into

the lake that burns with fire and brimstone. The torment of disappointment in the mind of man

is as exquisite as a lake burning with fire and brimstone. I say, so is the torment of man. (Teachings of the Prophet Joseph Smith, pg 357)

I believe Moroni expressed something similar to what Joseph declared in these words.

And now, I speak also concerning those who do not believe in Christ. Behold, will ye believe in the day of your visitation, behold, when the Lord shall come? Yea, even that great day when the earth shall be rolled together as a scroll and the elements shall melt with fervent heat? Yea, in that great day when ye shall be brought to stand before the Lamb of God, then will ye say that there is no God? Then will ye longer deny the Christ? Or can ye behold the Lamb of God? Do ye suppose that ye shall dwell with him under a consciousness of your guilt? Do ye suppose that ye could be happy to dwell with that holy Being when your souls are racked with a consciousness of guilt that ye have ever abused his laws? Behold, I say unto you that ye would be more miserable to dwell with a holy and a just God under a consciousness of your filthiness before him than ye would to dwell with the damned souls in hell. For behold, when ye shall be brought to see your nakedness before God, and also the glory of God, and the holiness of Jesus Christ, it will kindle a flame of unquenchable fire upon you. O then, ye unbelieving, turn ye unto the Lord. Cry mightily unto the Father in the name of Jesus that perhaps ye may be found spotless, pure, fair, and white, having been cleansed by the blood of the Lamb, at that great and last day. (Mormon 9:1 - 6, NC Mormon 4 par. 6)

Nephi declared that his father Lehi also saw that the justice of God did also divide the wicked from the righteous, and the brightness thereof was like unto the brightness of a flaming fire which ascendeth up unto God for ever and ever and hath no end.

This river of filthy water or in other words this gulf that separates all from God and creates a hell for those who do not rise up exists because of the justice of God.

My present understanding is that the way God is able to establish justice is to be as He is, a perfect and a just and a holy being.

When an imperfect being is confronted by the presence of a perfect and a just and a holy being there wells up in them, as Moroni declared, an unquenchable fire as the imperfect being sees the stark reality of the difference between themself and the perfect, just and holy being.

Just the action of being in the presence of a perfect, just, and holy being causes the imperfect being to shrink and desire to leave or be covered so as not to be in their presence any more.

Alma the younger gives us a glimpse of such an event.

 And it came to pass that I fell to the earth. And it was for the space of three days and three nights that I could not open my mouth, neither had I the use of my limbs. And the angel spake more things unto me which were heard by my brethren, but I did not hear them, for when I heard the words — If thou wilt, be destroyed of thyself; seek no more to destroy the church of God — I was struck with such great fear and amazement, lest perhaps I should be destroyed, that I fell to the earth and I did hear no more. But I was racked with Eternal torment, for my soul was harrowed up to the greatest degree and racked with all my sins. Yea, I did remember all my sins and iniquities, for which I was tormented with the pains of hell. Yea, I saw that I had rebelled against my God and that I had not kept his holy commandments. Yea, and I had murdered many of his children, or rather led them away unto destruction. Yea, and in fine, so great had been my iniquities that the very thought of coming into the presence of my God did rack my soul with inexpressible horror. Oh, thought I, that I could be banished and become extinct, both soul and body, that I might not be brought to stand in the presence of my God to be judged of my deeds. And now, for three days and for three nights was I racked, even with the pains of a damned soul. (Alma 36:10 - 16, NC Alma 17 par. 3)

In this account, who is judging Alma for his sins and iniquities?

Who is it who is judging us for our misdeeds?

Does God need to accuse us?

The Prophet Joseph said that we are our own condemners; remember?

Is it a principle that when we are called to appear before a perfect and a just and a holy being that we are brought to a remembrance of all of our sins and iniquities, like Alma the younger, and that knowledge creates that awful gulf that separates us from God because we can clearly see the difference between us and God and we cannot bear to be in the presence of a just and a perfect and a holy being?

Would this give us cause to look in a new way at the following?

And I have given unto you another law and commandment, wherefore teach it unto your children: that all men everywhere must repent or they can by no means inherit the kingdom of God; for no unclean thing can dwell there or dwell in his presence, for in the language of Adam, Man of Holiness is his name...(Moses 6:56 - 63, OT Genesis 4 par. 9)

Won't this principle exist forever without end hence what Lehi saw that the justice of God did also divide the wicked from the righteous, and the brightness thereof was like unto the brightness of a flaming fire which ascendeth up unto God for ever and ever and hath no end?

Being that I am imperfect, heavy laden with sin and iniquity, is there any way for me to escape this gulf?

Don't we have examples of individuals who have been rescued from this gulf?

The following are the words of Ammon, one of the sons of Mosiah, who with his brothers and Alma the younger initially persecuted the church of God and were full of all manner of iniquity and abominations.

Behold, who can glory too much in the Lord? Yea, who can say too much of his great power, and of his mercy, and of his long-suffering towards the children of men? Behold, I say unto you, I cannot say the smallest part which I feel. Who could have supposed that our God would have been so merciful as to have snatched us from our awful, sinful, and polluted state? Behold, we went forth even in wrath with mighty threatenings to destroy his church. Oh then, why did he not consign us to an awful destruction? Yea, why did he not let the sword of his justice fall upon us and doom us to eternal despair? Oh my soul almost, as it were, fleeth at the thought. Behold, he did not exercise his justice upon us, but in his great mercy hath brought us over that everlasting gulf of death and misery, even to the salvation of our souls. And now behold, my brethren, what natural man is there that knoweth these things? I say unto you, there is none that knoweth these things save it be the penitent. Yea, he that repenteth, and exerciseth faith, and bringeth forth good works, and prayeth continually without ceasing, unto such it is given to know the mysteries of God; yea, unto such it shall be given to reveal things which never have been revealed. Yea, and it shall be given unto such to bring thousands of souls to repentance, even as it has been given unto us to bring these our brethren to repentance. (Alma 26:16 - 22, NC Alma 14 par. 18

Ammon is very clear in his praising of the Lord that the Lord in his mercy saw fit, because of their repentance or turning to face Him, to bring them over that everlasting "gulf" of death and misery to the salvation of their souls.

How is it that Christ is able to do such a thing, seeing we are still imperfect beings?

This is what happened to Enos.

Behold, it came to pass that I, Enos, knowing my father, that he was a just man, for he taught me in his language, and also in the nurture and admonition of the Lord; and blessed be the name of my God for it. And I will tell you of the wrestle which I had before God before I received a remission of my sins. Behold, I went to hunt beasts in the forest, and the words which I had often heard my father speak concerning eternal life and the joy of the saints sunk deep into my heart; and my soul hungered, and I kneeled down before my Maker, and I cried unto him in mighty prayer and supplication for mine own soul. And all the day long did I cry unto him; yea, and when the night came, I did still raise my voice high, that it reached the heavens. And there came a voice unto me, saying, Enos, thy sins are forgiven thee and thou shalt be Blessed. And I, Enos, knew that God could not lie; wherefore, my guilt was swept away. And I said, Lord, how is it done? And he said unto me, Because of thy faith in Christ, whom thou hast never before heard nor seen. And many years pass away before he shall manifest himself in the flesh. Wherefore, go to, thy faith hath made thee whole. (Enos 1:1 - 8, NC Enos 1 par. 1)

Because Enos understood the principle of faith in God that God is a God of truth and cannot lie, as soon as Enos heard the voice of God declare that his sins were forgiven because of Enos's faith in Christ his guilt was swept away.

Would it be reasonable to say that Enos was brought across that terrible gulf of death and misery to the salvation of his soul?

Would it now be possible, knowing that God remembered Enos's sins no more, for Enos to stand in the presence of a perfect and a just and a holy being, even God, without shrinking from His presence?

Is it possible that such actions of bringing one across that great and terrible gulf constitute what the scriptures declare of Christ clothing someone in the robes of righteousness?

When someone is clothed their nakedness is covered.

Is it possible that the nakedness that Adam and Eve experienced in the garden of Eden came about because their eyes were opened to see that gulf that existed between them and God; a just, and a perfect, and a holy being?

Is it possible that when someone is clothed in the robes of righteousness that when they are brought before a just, and a perfect, and a holy being they are able to see themselves enveloped in Christ's righteousness, not their own nakedness; i.e. Christ has loaned them His righteousness?

From what I have found in the scriptures, every time the term gulf is used it is in conjunction with or related to a conversation about judgement and justice. 

Helaman, the father of Nephi and Lehi, used the term "gulf" as he taught his sons.

O remember, remember, my sons, the words which king Benjamin spake unto his people. Yea, remember that there is no other way nor means whereby man can be saved, only through the atoning blood of Jesus Christ who shall come; yea, remember that he cometh to redeem the world. And remember also the words which Amulek spake unto Zeezrom in the city of Ammonihah, for he said unto him that the Lord surely should come to redeem his people, but that he should not come to redeem them in their sins, but to redeem them from their sins. And he hath power given unto him from the Father to redeem them from their sins because of repentance. Therefore, he hath sent his angels to declare the tidings of the conditions of repentance, which bringeth unto the power of the Redeemer, unto the salvation of their souls. And now, my sons, remember, remember that it is upon the rock of our Redeemer, who is Christ, the Son of God, that ye must build your foundation, that when the Devil shall send forth his mighty winds, yea, his shafts in the whirlwind, yea, when all his hail and his mighty storm shall beat upon you, it shall have no power over you to drag you down to the gulf of misery and endless woe because of the rock upon which ye are built, which is a sure foundation, a foundation whereon if men build, they cannot fall. (Helaman 5:9 - 12, NC Helaman 2 par. 17)

Helaman referred to Christ as the way to escape that gulf of misery and endless woe.

Christ declared that through His doctrine we may be made clean or, in other words, brought across that terrible gulf to inherit the kingdom of God.

Behold, verily, verily I say unto you, I will declare unto you my doctrine. And this is my doctrine, and it is the doctrine which the Father hath given unto me — and I bear record of the Father, and the Father beareth record of me, and the holy ghost beareth record of the Father and me — and I bear record that the Father commandeth all men everywhere to repent and believe in me. And whoso believeth in me, and is baptized, the same shall be saved, and they are they who shall inherit the kingdom of God. And whoso believeth not in me, and is not baptized, shall be damned. Verily, verily I say unto you that this is my doctrine, and I bear record of it from the Father. And whoso believeth in me believeth in the Father also, and unto him will the Father bear record of me, for he will visit him with fire and with the holy ghost. And thus will the Father bear record of me, and the holy ghost will bear record unto him of the Father and me, for the Father and I and the holy ghost are one. And again I say unto you, ye must repent, and become as a little child, and be baptized in my name, or ye can in nowise receive these things. And again I say unto you, ye must repent, and be baptized in my name, and become as a little child, or ye can in nowise inherit the kingdom of God. Verily, verily I say unto you that this is my doctrine. And whoso buildeth upon this buildeth upon my rock, and the gates of hell shall not prevail against them. And whoso shall declare more or less than this, and establisheth it for my doctrine, the same cometh of evil and is not built upon my rock, but he buildeth upon a sandy foundation, and the gates of hell standeth open to receive such when the floods come and the winds beat upon them. Therefore, go forth unto this people and declare the words which I have spoken unto the ends of the earth. (3 Nephi 11:31 - 41, NC 3 Nephi 5 par. 9)

Just how important is this for our day?

Please consider the following vision.

On the 13th of February 2003 I saw the Lord coming in His glory. At first a sign appeared in the heavens, a light emanating from a single point and turning first this way and that. All the world saw it, and men debated over its meaning. At length the light turned upon us and within it was the Lord, showing His glory, with concourses of angels and the hosts of Heaven following in His wake.

And when we saw that it was the Lord we rejoiced and were filled with joy. I turned to my wife and said, Look, it is Christ!, and she said, Yes, it is! And we were filled with joy and peace of mind, for the long awaited day of the Lord had come.

But others were filled with dread. They feared and lamented and wanted the mountains to cover them and hide them from His presence, for he was clothed in red and came in judgment. And Christian ministers knew they had taught falsely and that their faith could not save — and they begged for relief from the Saints.

This caused me to marvel at how this could be. It was given unto me to understand that without the ordinances of salvation through the authorized ministers of the gospel it was not possible for men to shed their sins. And they could not look upon a just and holy Being without being racked with torment and guilt for their sins. And they pled with the Saints to minister to them, but we could not, for we were constrained by the spirit and were forbidden to do so. For this was the day of judgment which the Lord had in His heart, and he was now come to preach His own sermon, clothed in red, and to deliver those who waited on Him and to convict and condemn those who had not.

I write this in my own hand and bear solemn testimony that it is true. Amen. When I had finished recording the foregoing account I replied to the Lord that it was not complete and that I could give a much fuller account. The Lord replied, When the time comes to bear testimony of this, these are the words you shall use. And many other things were told to me that cannot be written. (T&C Section 160)

I believe that we are in a time fast approaching the fulfillment of the above vision.

The above vision reminds me of the parable of Lazarus and the rich man.

I believe that the above vision will be fulfilled and I desire that many if not all may escape the coming torment by not being able to shed their sins at the Lord's coming in glory.

I would invite all to exercise faith in Christ by coming and partaking of the Doctrine of Christ (bornofwater.org) that they may be carried by Christ's power across that terrible gulf spoken of by Nephi to his brothers concerning the filthy river of water, and be saved in the kingdom of God.

I give thanks that Nephi was commanded to record his answers to his brothers' questions concerning what Lehi had seen in vision.

As always, what has been touched on here is so very little and incomplete and I would invite everyone to seriously look into the matter; calling upon God to open up knowledge to them.