The Moses Prophecy- (continued)

It appears this servant may neither be the Savior nor Joseph, hence the controversy. Neither side can definitively prove their point until the prophecy literally reaches fulfillment or the Prophet makes a formal ruling. An Apostle may feel inclined to speak against it, as Elder McConkie notably did when he declared definitively his beliefs on why the Priesthood was withheld from blacks in mortality. To Elder McConkie’s credit, he recanted his belief when the revelation giving every worthy male the Priesthood was granted during the tenure of President Spencer W. Kimball. My point is not to demean Elder McConkie. I believe him to be a devoted witness of Christ who did much to educate many of our generation. Simply stated, there may be times when we may find it better to park ideas in the backs of our minds and wait to see what pans out. That is the beauty of this process. We are not all God’s oracles but we are His children, whether an Apostle or lay person. He speaks with all and it is incumbent upon us to stay open to potential answers that may challenge conventional wisdom. With that in mind an alternative will be proposed and the evidence will speak for itself.
Our examination of this chapter begins with an attempt at establishing historical context. What is meant by historical context is attempting to determine the chronological order of events described by the Savior. 3 Nephi 21 focuses on a sign the Lord gives that indicates Israel has begun to gather. The sign occurs a long time after Joseph Smith’s translation of the Book of Mormon. The sign is linked to a time when descendants of the Nephite/Lamanite survivors begin to “know these things” (“these things” meaning the time when to events and teachings of the resurrected Savior are taught to their descendants). I suggest fulfillment of the prophecy occurs near the end of the Gentile opportunity known as the “fulness of the Gentiles” , mentioned by Paul. That was the time the Gentiles reached a pinnacle of wickedness and the darkness that is over Israel was to be removed by an increase of light and knowledge. The work of the servant in the following verses is marked distinctively by the time when the seed of Lehi, "begin to know these things-it will be a sign unto them.” It is a time when heads of state will, "shut their mouths for that which had not been told them shall they see.” This suggests some knowledge kings receive is given in a way that meets their standard for truth, (undeniable) revealing new content and confirming old beliefs. In a faithless, carnal world the standard for truth is embodied in the statement: “I will only believe if I see.” The Lord and His servant bring the Lord’s words to light in a way that removes all question of there veracity.
This begins a "great and marvelous work" involving the Gentile nations and the scattered of Israel. Among the Gentiles, some reject it, "although a man shall declare it unto them.” The life of the servant is in the Lord's hand. They will not kill the servant, but he is marred by them. For those who see Joseph Smith as the Lord’s servant, this becomes problematic because Joseph was both marred and killed. The chapter argues against the servant being Joseph Smith because the chronology of the Nephite record does not fit. The Book of Mormon is introduced to the Gentiles from Joseph’s efforts and the servant arrives on the scene when the Nephite descendants come to “know” of Christ’s ministry, a later date. It would be difficult to argue the descendants of Lehi “know” these things now and kings shut their mouths while Joseph was alive.
The servant endures persecution, suffering and healing and the Lord demonstrates His wisdom is greater than the cunning of the devil. The capstone of the prophecy occurs in verse 11 where the Lord explains his servant’s ministry and ties it's conclusion to the fulfillment of the Moses Prophecy:

"Therefore it shall come to pass that whosoever will not believe in my words, who am Jesus Christ, which the Father shall cause him to bring forth unto the Gentiles, and shall give unto him power that he shall bring them forth unto the Gentiles, (it shall be done even as Moses said) they shall be cut off from among the people who are of the covenant." (3 Nephi 21:11, emphasis mine)

This event/servant terminates the Gentile opportunity that began with Joseph Smith. Concurrently it begins the gathering of Israel and covenant renewal between the Lord and Israel. The Lord’s words are manifest to the Gentiles in a manner they “know” with certainty, the truth. To reject it after compelling evidence is presented is to pass the threshold from ignorance to knowledge, leading to open rebellion against God. Rebellion brings destruction. While the Gentiles self destruct, Israel embraces revealed truth and rallies to it as an “ensign.” The word “ensign” is another word that carries important meaning and should be diligently studied. The Gentile destruction is described in the verses that follow. From Gentile ruins rises the gathering of Israel and the establishment of the New Jerusalem, the center Stake of Zion. This is where Israel gathers to claim her endowment and inheritance. Nephi, (son of Lehi) provides a general but similar explanation in 1 Nephi 22:20-31.
Further evidence suggesting neither Joseph nor Jesus is not the servant spoken of in 3 Nephi 11 is the use of the Moses prophecy in the Joseph Smith translation of Matthew 24:49-55:

Who, then, is a faithful and wise servant whom his lord hath made ruler over his household, to give them meat in due season?
Blessed is that servant whom his lord, when he cometh, shall find so doing; and verily I say unto you, he shall make him ruler over all his goods.
But if that evil servant shall say in his heart: My lord delayeth his coming,
And shall begin to smite his fellow-servants, and to eat and drink with the drunken,
The lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of,
And shall cut him asunder, and shall appoint him his portion with the hypocrites; there shall be weeping and gnashing of teeth.
And thus cometh the end of the wicked, according to the prophecy of Moses, saying: They shall be cut off from among the people; but the end of the earth is not yet, but by and by.(JST Matthew 24:49-55, emphasis mine)

This passage associates fulfillment of the Moses Prophecy with the destruction of the wicked in the last days which follow by considerable length the death of Joseph Smith.
A common thread throughout the discussion of the Moses prophecy is the passage following after the “cutting off”:

"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." (3 Nephi 20:24, emphasis mine)

This passage is found both in 3 Nephi 20 as well as Acts 3:19-24 where Peter speaks of the “restitution of all things.” A question that came to mind when I read this was: "Why does it begin with Samuel and those who follow after him?” Adam knew of Christ. All the prophets before Samuel knew the Savior. Why in the 3 Nephi 20 and Acts 3:19-24 does this prophecy begin with Samuel. I had the opportunity to ask Elder Russell M. Nelson this question when he reorganized our Stake approximately twelve years ago. He was talking to the Priesthood Leadership in an open forum. He looked at me, shrugged his shoulders and said, "I don’t know.” This was a fair and admirable response from a faithful servant of God.
Strategic Retreat
Why the Savior’s allusion to Messianic prophecies that began with Samuel forward after discussing the Moses prophecy? This question led me to read the books of Samuel in the Old Testament in an attempt to discover what made this time significant to the Savior. One explanation may be Samuel’s relevance in the succession of Priesthood. To understand Samuel’s role one must first understand basic Priesthood covenant theology. In its simplest form, Priesthood theology is centered on the issue of representation. Under the Melchizedek Priesthood, each individual entering covenants of this Priesthood has the right, (and privilege) of representing themselves before the Lord at the veil. Aaronic Priesthood theology provides vicarious representation at the veil. Following the exodus from Egyptian bondage, Moses led Israel to Mt. Sinai, the place where the Lord first appeared to Moses. Upon arrival the Lord commanded Moses to sanctify his people, preparing them for personally standing in the presence of God. They were given the opportunity to overcome the fall of Adam by returning to God’s presence; something that could not be done without the Higher Priesthood. The Lord revealed the following regarding the Melchizedek covenant:
“And this greater priesthood administereth the gospel and holdeth the key of the mysteries of the kingdom, even the key of the knowledge of God. Therefore, in the ordinances thereof, the power of godliness is manifest. And without the ordinances thereof, and the authority of the priesthood, the power of godliness is not manifest unto men in the flesh; For without this no man can see the face of God, even the Father, and live. Now this Moses plainly taught to the children of Israel in the wilderness, and sought diligently to sanctify his people that they might behold the face of God; But they hardened their hearts and could not endure his presence; therefore, the Lord in his wrath, for his anger was kindled against them, swore that they should not enter into his rest while in the wilderness, which rest is the fulness of his glory. Therefore, he took Moses out of their midst, and the Holy Priesthood also;” (D&C 84:19-24, emphasis mine)

This passage comes to our attention through a topical study of the word “priesthood.” The Lord instructs Joseph that by hardening their hearts and refusing the invitation to enter the Lord’s presence, Israel, in effect, circumvented the whole purpose for the plan of salvation. The plan is to overcome the fall of Adam and reintroduce mankind into the presence of God. The consequence for Israel’s rebellion was the withdrawal of Moses and the higher priesthood as well as the privilege of self representation before the Lord. The Lord established a new, lesser covenant referred to as the “law of Moses” but in effect, was the preparatory covenant known as the Aaronic covenant. It’s described as follows:
“And the lesser priesthood continued, which priesthood holdeth the key of the ministering of angels and the preparatory gospel; Which gospel is the gospel of repentance and of baptism, and the remission of sins, and the law of carnal commandments, which the Lord in his wrath caused to continue with the house of Aaron among the children of Israel until John, whom God raised up, being filled with the Holy Ghost from his mother’s womb. (D&C 84:26-27, emphasis mine)
The practical effect of the lesser covenant was to place a second mediator between God and the people of Israel. Aaron, was given the Urim and Thummim and became the Judge in Israel and represented all the chosen people before the Lord. Judgments were made using the Urim and Thummim so decisions were directly from the Lord and above reproach. As far as temple representation, Aaron approached the holy place, not the Holy of Holies, and offered sacrifice for his sins and the sins of his people. He in effect represented Israel collectively because they refused the opportunity to represent themselves individually. Salvation offered by the Lord under the lesser covenant was strictly temporal. The Aaronic covenant is a temporal or temporary covenant designed to preserve Israel until they become sanctified and prepared to represent themselves before the Lord individually.