The Gentiles- 1 Nephi 13

As Nephi’s vision continues I believe it is important to remember that the emphasis of the information he receives is placed on what happens to his posterity.  Everything else he sees in that vision is in some way relating to how it affected them then, and in their future.  Remember, Nephi was promised way back in Chapter 2, that those of his seed would ultimately be blessed because of his obedience, similar to Abraham of old, with the promise that “inasmuch as ye shall keep my commandments, ye shall prosper”. 

With that thought in mind, in Chapter 13 we are introduced to a new group of people and see the role they will play regarding the Nephites, or “remnant” of them. (Don’t forget we have already seen a scattering occur in both Jerusalem and the Americas in Chapter 11 and 12.)  

Look for who this new group of people are:

1 Nephi 13:1 And it came to pass that the angel spake unto me, saying: Look! And I looked and beheld many nations and kingdoms.

 2And the angel said unto me: What beholdest thou? And I said: I behold many nations and kingdoms.

 3And he said unto me: These are the nations and kingdoms of the Gentiles.

Who this “Gentile” group is, is easily defined by what Nephi is shown.  He sees right off that the “great and abominable church” is formed among the nations of the Gentiles, destroying the saints of God, and bringing them down into captivity. He also sees where the Gentiles come from.

1 Nephi 13: 10 And it came to pass that I looked and beheld many waters; and they divided the Gentiles from the seed of my brethren.

In my opinion it is pretty easy to see who these “Gentiles” are. They are the people from the European lands.

Ultimately these Gentiles are allowed to come to the America’s, or “promised land”, but it is interesting to see why.

1 Nephi 13: 11 And it came to pass that the angel said unto me: Behold the wrath of God is upon the seed of thy brethren.

12 And I looked and beheld a man among the Gentiles, who was separated from the seed of my brethren by the many waters; and I beheld the Spirit of God, that it came down and wrought upon the man; and he went forth upon the many waters, even unto the seed of my brethren, who were in the promised land.

 13 And it came to pass that I beheld the Spirit of God, that it wrought upon other Gentiles; and they went forth out of captivity, upon the many waters.

 14 And it came to pass that I beheld many multitudes of the Gentiles upon the land of promise; and I beheld the wrath of God, that it was upon the seed of my brethren; and they were scattered before the Gentiles and were smitten.

Nephi is shown that because the “wrath of God” was upon his seed due to their disobedience, and the “Spirit of God wrought” upon not only one particular man, but on many other Gentiles as well, the Gentiles were led to the Americas and became a tool for scattering his seed.  This concept reinforces what he was taught by the Lord back in Chapter 2 regarding the “seed of his brethren”, and how they would become a tool in hand of the Lord to “stir” his posterity up in the ways of remembrance of the covenants they had entered into.

1 Nephi 2:23 For behold, in that day that they (the seed of thy brethren) shall rebel against me, I will curse them (the seed of thy brethren) even with a sore curse, and they (the seed of thy brethren) shall have no power over thy seed except they (thy seed) shall rebel against me also.

 24 And if it so be that they (thy seed) rebel against me, they (the seed of thy brethren) shall be a scourge unto thy seed, to stir them up in the ways of remembrance.

SO basically, Nephi is promised this land as his inheritance.  The Gentiles are brought here by the Lord because they are a tool He can use to help Nephi’s seed, or “remnant” of them, remember the covenants that they made with The Father. Don't be dismayed however because you may be a descendant of a Gentile.. there is great promise for you too, even though you are a tool.  You will see....

These simple definitions of the following terms, with regards to the Book of Mormon, are important to remember:

• Remnant- Indigenous people on the American continent
• Gentiles- Those who emigrated from the European nations

For a more in depth study of the “remnant” Denver Snuffer has discussed it beautifully in a series of Blog posts on his Blog starting with this post.  We will cover it here too.  I believe it is impossible to study  The Book of Mormon without understanding who we are individually and collectively and what role we are to play.

Just so you know… The Church of Jesus Christ of Latter-day Saints is considered the gentile church… more to come!

Oh yeah… knowing these terms now, who do you think the man is that is mentioned in verse 12?

The Great and Abominable Church -1 Nephi 13

As the vision given to Nephi of the destruction, or scattering, of his posterity closes, another one is open to his view.  In 1 Nephi, Chapter 13, Nephi begins to be shown, by the angel, many nations and kingdoms.  It is in this chapter that Nephi learns of the role that the Gentiles play in regards to his posterity, and how the Lord uses them for a wise purpose in fulfilling the covenants that were made with him because of his obedience. 

Just as the Lamanites were a tool in the hand of the Lord, used as a scourge to humble the unrighteous Nephites, to stir them up to a remembrance of their covenants which they made with the Lord, the Gentiles are used in the same way.

It is important to remember that Nephi is part of the House of Israel, and as such is entitled to the blessings of the covenants made with his fathers, the Abrahamic Covenant. 


Something to ponder… when are the Gentiles allowed those same blessings?  Who are the Gentiles according to the Book of Mormon?

Right at first Nephi sees among the Gentiles the formation of a great church.

Look for who is the founder of that church:

1 Nephi 13:5 And the angel said unto me: Behold the formation of a church which is most abominable above all other churches, which slayeth the saints of God, yea, and tortureth them and bindeth them down, and yoketh them with a yoke of iron, and bringeth them down into captivity.

 6 And it came to pass that I beheld this great and abominable church; and I saw the devil that he was the founder of it.

Now notice the desires that are attached to this “church”:

1 Nephi 13: 8 And the angel spake unto me, saying: Behold the gold, and the silver, and the silks, and the scarlets, and the fine-twined linen, and the precious clothing, and the harlots, are the desires of this great and abominable church.

 9 And also for the praise of the world do they destroy the saints of God, and bring them down into captivity.

Although this institution is first introduced here, it is also discussed in 1 Nephi Chapter 14 as well.  Because it is referred to as “most abominable above all other churches”, it appears to be one institution, given in a historical context.  Later in chapter 14 when we are given the explanation that there are really only two churches, “one is the church of the Lamb of God, and the other is the church of the devil”; the great and abominable church becomes more of a type, or symbol, rather than an actual institution.  


A good explanation of this concept is found in an article written, in the January 1988 Ensign, by Stephen E. Robinson, titled “Warring against the Saints of God.”

From the article:

Once we understand that the term great and abominable church has two uses, the one open (inclusive and archetypical), the other closed (exclusive and historical), the rest becomes easier.

Apocalyptic literature is dualistic. Since it deals with types, everything boils down to opposing principles: love and hate, good and evil, light and dark. There are no gray areas in apocalyptic writing. In this sense, there are only two categories in the realm of religion: religion that will save and religion that won’t. The former is the church of the Lamb, and the latter, no matter how well intentioned, is a counterfeit.

In the historical sense, though, only one entity can be the great and abominable church. Well-intentioned churches would thus not qualify as the mother of abominations described in 1 Nephi 13. They do not slay the saints of God nor seek to control civil governments nor pursue wealth, luxury, and sexual immorality.

In either the apocalyptic sense or the historical sense, individual orientation to the Church of the Lamb or to the great and abominable church is not by membership but by loyalty. Just as there Latter-day Saints who belong to the great and abominable church because of their loyalty to Satan and his life-style, so there are members of other churches who belong to the Lamb because of their loyalty to him and his life-style. Membership is based more on who has your heart than on who has your records.

The author further warns against assigning a specific denomination to “the great and abominable church". He suggests that some have speculated it to be Judiasm, or Catholicism, which he regards both as historically incorrect.


Robinson explains:

Actually, no single known historical church, denomination, or set of believers meets all the requirements for the great and abominable church: it must have formed among the Gentiles; it must have edited and controlled the distribution of the scriptures; it must have slain the Saints of God, including the Apostles and prophets; it must be in league with civil governments and use their police power to enforce its religious views; it must have dominion over all the earth; it must pursue great wealth and sexual immorality; and it must last until close to the end of the world. No single denomination or system of beliefs fits the entire description. Rather, the role of Babylon has been played by many different agencies, ideologies, and churches in many different times. It should be clear that the great and abominable church that Nephi described in chapter 13 is not the same historical entity that crucified the Savior or that martyred Joseph and Hyrum.

It would be an error to blame some modern denomination for the activities of an ancient great and abominable church. The other error is to go too far the other way, dehistoricizing the abominable church altogether. The term then becomes merely a vague symbol for all the disassociated evil in the world. We cannot, in the face of the scriptural evidence, accept this view. For if we do, we shall not be able to recognize the categories and know who is playing the role of Babylon in our own times or in times to come. Thus, we must, on the one hand, avoid the temptation to identify the role of the great and abominable church so completely with one particular entity that we do not recognize the part when it is played by some other entity. At the same time, we must remember that the role will be played by some entity or coalition, and we must be able to tell by their characteristic fruits which is Zion and which is Babylon.

Robinson goes on in the article to explain that he would like to term the great and abominable church as “Hellenized Christianity”.  Make sure to read the article here and see if you agree.

More importantly for me, this great and abominable church should still be seen as a tool in the Lord’s hands, as was Babylon a tool in scattering the House of Israel,  to bring to pass his wise purpose.  It is the scourging agent that is used to provoke humility and continued reliance on Him, stirring those in need to the remembrance of their covenants made with Him.  It provides the opposition required to exercise agency which is needed for progression.

Seen in that context it is something that we know will not prevail.