Although the allegory of the house of Israel given by Zenos and recorded on the plates of brass had not yet been written on the plates of Nephi, it seems that Lehi had been interpreting the allegory for his sons, or had been shown the same things Zenos saw. We do not have Lehi’s words, but we do have Nephi’s explanation of his father’s words. His explanation will be valuable when the allegory that is recorded in Jacob chapter five is studied.
Nephi says “that the house of Israel was compared unto an olive tree by the Spirit of the Lord which was in our father” (v. 12). Zenos makes the same comparison: “I will liken thee, O house of Israel, like unto a tame olive tree” (Jacob 5:3). Nephi makes the comparison applicable to the people of Lehi by declaring that they had been broken off from the house of Israel and were a branch of the same (v. 12). He then explained what his father meant “concerning the grafting in of the natural branches through the fullness of the Gentiles” (v. 13). Zenos quotes the Lord of the vineyard: “I have grafted in the natural branches again into their mother tree” (Jacob 5:60). However, Nephi gives a specific time period for the grafting, “in the latter days.” The latter days are after “our seed (of Lehi) 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” (v. 13). “The fullness of the gospel of the Messiah” was to come unto the (cultural) Gentiles, and the Gentiles would then take it unto the remnant of Lehi’s people (v. 13). Nephi’s explanation helps one to understand that the allegory of Zenos, Jacob 5, is speaking essentially of the latter days, many generations after the meridian of time. Furthermore, an analysis of the allegory shows that Jacob 5:30–75 is about the latter days.
Nephi outlines four specific blessings that will come to the remnant of the people of Lehi in the latter days (vv. 14–15). First, they will “know that they are of the house of Israel, and that they are the covenant people of the Lord.” This statement implies that the knowledge of their ancestors will be lost after they dwindle in unbelief. Second, they will “come to a knowledge of their forefathers,” meaning the people who lived on the American continent from the time of Lehi, 600 B.C., to the time of the Nephite’s destruction, A.D. 385. The Book of Mormon will be the source of this information. Third, they will come “to the knowledge of the gospel of their Redeemer which was ministered unto their fathers by him; wherefore, they shall come the knowledge of their Redeemer and the very points of his doctrine.” This knowledge will enable them “to come unto him and be saved.” Nephi had been promised that his seed would “write many things which [the Lord] shall minister unto them,” and “shall be hid up, to come forth unto the Gentiles, by the gift and power of the Lamb. And in them shall be written my gospel, saith the Lamb, and my rock and my salvation” (1 Nephi 13:35–36). The Lord “covenanted with [Enos] that he would bring them forth unto the Lamanites in his own due time” (Enos 1:16). Mormon was commanded: “they are to be hid up unto the Lord that they may come forth in his own due time… . that the seed of this people may more fully believe his gospel, which shall go forth unto them from the Gentiles” (Mormon 5:12–13, 15).
The Lord fulfilled those promises through to Joseph Smith:
This work (the Book of Mormon) does contain all those parts of my gospel which my holy prophets, yea, and also my disciples, desired in their prayers should come forth unto this people.
And I said unto them, that it should be granted unto them according to their faith in their prayers;
Yea, and this was their faith—that my gospel, which I gave unto them that they might preach in their days, might come unto their brethren the Lamanites, and also all that had become Lamanites because of their dissensions.
Now, this is not all—their faith in their prayers was that this gospel should be made known also, if it were possible that other nations should possess this land;
And thus they did leave a blessing upon this land in their prayers, that whosoever should believe in this gospel in this land might have eternal life;
Yea, that it might be free unto all of whatsoever nation, kindred, tongue, or people they may be.
And now, behold, according to their faith in their prayers will I bring this part of my gospel to the knowledge of my people. [D&C 10:46–52]
The Book of Mormon is indeed another testament of Jesus Christ and his gospel. His gospel is not given in general terms or concepts, but gives very specific points of his doctrine. The Book of Mormon is once more labeled as the source of the doctrine of the Church.
The fourth blessing specified by Nephi was they will “receive the strength and nourishment from the true vine.” Jesus said, “I am the true vine” (John 15:1). The Lamanites today, when they join the Church, are “grafted in, being a natural branch of the olive-tree, into the true olive-tree” (1 Nephi 15:16). Strength and nourishment comes from His Spirit, His words, and His priesthood.