Abstract: Nephi quotes from the book of
Isaiah because of its relevance to his people and to
all men. He highlights the message of Christ's
appearance and Atonement. The latter-day prophecies,
both those which have been fulfilled and those that
are yet to be fulfilled, are cited and explained.
Israel will be restored in the latter days, but
warnings accompany this glorious prophecy. The enemies
of Zion will be confounded.
In this lecture I shall consider the longest single
quotation of scripture in the Book of Mormon. It is
found in 2 Nephi 12–24, paralleling chapters 2–14 in the
book of Isaiah. The book of 2 Nephi is probably the most
difficult book of the Book of Mormon, and chapters
12–24, dealing with Isaiah, are in turn the most
difficult to understand in that book. Few people in our
day understand the words of Isaiah, and the prophet
Nephi himself testified that his people also found them
difficult.
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. (2 Nephi
25:1)
Why Quote Isaiah?
In our discussion of
Nephi's long quotation from the prophecies of Isaiah,
let us first try to understand his reasons for quoting
the great Hebrew prophet of the eighth century
BC. After quoting a sermon of his brother
Jacob in which prophecies of Isaiah are discussed, Nephi
says:
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. (2 Nephi
11:2)
What does Nephi mean by the words "I will liken his
words unto my people" as translated by Joseph Smith? As
far as I can determine, the word liken means to
"apply" (cf. 1 Nephi 19:23–24; 2 Nephi 11:8). In other
words, Nephi means to apply the lessons of Isaiah's
prophecies to his own people "and unto all men" (2 Nephi
11:8), even though they were originally directed to the
Jews. We must constantly bear this fact in mind.
Apparently Nephi was interested in emphasizing the
following points, among others, in the great Hebrew
prophet's teachings: (1) The coming of Christ and the
power of his Atonement.
Behold, my soul delighteth in proving unto my
people the truth of the coming of Christ; . . .
. . . my soul delighteth in his grace, and in 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. (2
Nephi 11:4–6)
(2) Predictions of special interest to Nephi's people
and the house of Israel concerning the latter days (2
Nephi 25:8, 15–18); the Lord to do "a marvelous work and
a wonder." (3) The Lord in the last days will redeem his
people Israel and be in their midst (2 Nephi 22). (4)
The judgments of God upon the nations.
Second Nephi 12
Now, let us glance at
significant and interesting passages in these chapters
from Isaiah. Let us notice first 2 Nephi 12. Latter-day
Saints believe that this passage of scripture refers to
our day and is even now in the process of complete
fulfillment.
And it shall come to pass in the last days, when
the mountains of the Lord's house shall be established
in the top of the mountains, and shall be exalted
above the hills, and all nations shall flow unto
it.
And many people shall go and say, Come ye, and let
us go up to the mountain of the Lord, to the house of
the God of Jacob; and he will teach us of his ways,
and we will walk in his paths; for out of Zion shall
go forth the law, and the word of the Lord from
Jerusalem.
And he shall judge among the nations, and shall
rebuke many people: and they shall beat their swords
into plowshares, and their spears into
pruning-hooks—nation shall not lift up sword against
nation, neither shall they learn war any more. (2
Nephi 12:2–4)
Then Isaiah appeals to his people, "the house of
Jacob" (2 Nephi 12:5), to mend their ways and walk in
the "light of the Lord." In the remainder of the chapter
(e.g., 2 Nephi 12:12, 19, 21), Isaiah suggests that in
the latter days the judgments of God will shake all
nations and that a wicked man will even "go into the
clefts of the rocks, and into the tops of the ragged
rocks, for the fear of the Lord shall come upon them and
the majesty of his glory shall smite them" (2 Nephi
12:21). Here we have an impressive picture of God's
retribution upon the wicked, not only of Israel, but of
all nations of the earth.
Second Nephi 13
In 2 Nephi 13 Isaiah
explains that God will take responsible government away
from Judah and Jerusalem. Competent leaders in society
and state will be replaced by incompetent weaklings.
Why?
For Jerusalem is ruined, and Judah is fallen,
because their tongues and their doings have been
against the Lord, to provoke the eyes of his glory. (2
Nephi 13:8)
And the Lord accuses Judah's leaders of eating up the
vineyards and keeping the spoil of the poor in their
houses. They "beat my people to pieces, and grind the
faces of the poor, saith the Lord God of Hosts" (2 Nephi
13:14–15).
Then in 2 Nephi 13:16–24, the Lord delivers a
scathing rebuke upon the women of Judah, "the daughters
of Zion." Not only are the men of Judah guilty of
wrongdoing, but the women are also. This will, through
the centuries, cause the Lord to punish Judah for her
backsliding:
Thy men shall fall by the sword and thy mighty in
the war.
And her gates shall lament and mourn; and she shall
be desolate, and shall sit upon the ground. (2 Nephi
13:25–26)
And, indeed, Isaiah's prophecy has been fulfilled, as
history attests.
Second Nephi 14
Second Nephi 14 is a
picture of some of the things that are to happen in the
latter days, the age in which we live. As a result of
the judgments of God, Isaiah sees a day when the escaped
of Israel, the remnant that have survived the
destruction of the wicked, shall experience glorious
times. So great will be the destruction of men, that the
prophet predicts many women will request one man to be
their husband:
And in that day, seven women shall take hold of one
man, saying: We will eat our own bread, and wear our
own apparel; only let us be called by thy name to take
away our reproach. (2 Nephi 14:1)
Concerning that day, which is even yet mostly future,
the prophet exclaims:
In that day shall the branch of the Lord be
beautiful and glorious; the fruit of the earth
excellent and comely to them that are escaped of
Israel.
And it shall come to pass, they that are left in
Zion and remain in Jerusalem shall be called holy,
every one that is written among the living in
Jerusalem— . . .
And the Lord will create upon every dwelling-place
of mount Zion, and upon her assemblies, a cloud and
smoke by day and the shining of a flaming fire by
night; for upon all the glory of Zion shall be a
defence.
And there shall be a tabernacle for a shadow in the
daytime from the heat, and for a place of refuge, and
a covert from storm and from rain. (2 Nephi 14:2–3,
5–6)
Second Nephi 15
Second Nephi 15 begins with
the famous parable of the vineyard (2 Nephi 15:1–6), in
which by effective imagery Isaiah drives home to his
people that they have repaid God's loving kindness with
base ingratitude and wickedness. For this God threatens
dire retribution. In a series of six woes (2 Nephi
15:8–23), Isaiah indicts the rulers of his people for
land-grabbing, for drunkenness, for challenging God to
hasten his work, for calling evil good and good evil,
for their arrogance, and for taking away the
righteousness of the righteous. Those upon whom the six
woes are pronounced shall be punished; nevertheless, the
Lord's hand is still stretched out to his people in the
hope that they will return to him:
Therefore, as the fire devoureth the stubble, and
the flame consumeth the chaff, their root shall be
rottenness, and their blossoms shall go up as dust;
because they have cast away the law of the Lord of
Hosts, and despised the word of the Holy One of
Israel.
Therefore, is the anger of the Lord kindled against
his people, and he hath stretched forth his hand
against them, and hath smitten them; and the hills did
tremble, and their carcasses were torn in the midst of
the streets. For all this his anger is not turned
away, but his hand is stretched out still. (2 Nephi
15:24–25)
In 2 Nephi 15:25–30, the prophet continues his
description of the future glorious age of Israel's final
restoration. The gospel ensign will be lifted up to the
world, and the Lord will "hiss" his word to the ends of
the earth. When Israel responds, she shall come with
power, and her enemies shall not be able to deliver
themselves.
Second Nephi 16
We need not spend much time
in considering 2 Nephi 16. It concerns Isaiah's call to
the ministry by the Lord, whom the prophet sees upon a
throne in the temple, high and lifted up. This event
took place in the year that King Uzziah died, about 740
BC. The Lord charges Isaiah to preach to
a people who are spiritually defective, whose hearts are
fat, their ears heavy, and their eyes shut.
Second Nephi 17
Second Nephi 17 is one in
which the Lord charges Isaiah, together with his son
Shearjashub (meaning "a remnant shall return"), to go
meet King Ahaz of Judah and deliver to him a message of
assurance and a sharp warning for his unbelief and
godlessness. One verse arrests our attention. This is 2
Nephi 17:14, in which the Lord through Isaiah gives Ahaz
a sign, the significance and interpretation of which
have been much disputed.
Therefore, the Lord himself shall give you a
sign—Behold, a virgin shall conceive, and shall bear a
son, and shall call his name Immanuel. (2 Nephi
17:14)
The Gospel of Matthew sees in this verse a prediction
of the birth of Jesus Christ, and we shall follow
it.
Now all this was done, that it might be fulfilled
which was spoken of the Lord by the prophet,
saying:
Behold, a virgin shall be with child, and shall
bring forth a son, and they shall call his name
Emmanuel, which being interpreted is, God with us.
(Matthew 1:22–23)
Doubtless Nephi also interpreted this scripture as a
prediction of Christ's coming in the flesh.
Second Nephi 18
In 2 Nephi 18:1–8 Isaiah
tells in symbolic language of the forthcoming invasions
by Assyria. The prophet's newborn son,
Maher-shalal-hash-baz (meaning "the spoil speedeth, the
prey hasteth"), was to symbolize the fall of Damascus
and Samaria (2 Nephi 18:1–4), and 2 Nephi 18:5–8 refer
to the Assyrian invasion of Judah.
Second Nephi 18:9–15 seem designed to show that the
evil and conspiring designs of nations against Israel
will be frustrated. "For God is with us," says the
prophet. With God on Israel's side there can be no good
reason to fear (see 2 Nephi 18:11–13).
Many in Israel and Judah—doubtless the wicked, the
prophet goes on to point out—will find the Lord a "stone
of stumbling," and a "gin and a snare." They will "fall,
and be broken, and be snared, and be taken" (2 Nephi
18:14–15).
Because of the fact that the prophet's message is not
received, he indicates that his testimony is to be bound
up and sealed for his disciples' future use (2 Nephi
18:16–18). The people are advised in the future not to
seek advice from God through improper spiritual sources.
"To the law and to the testimony; and if they speak not
according to this word, it is because there is no light
in them" (2 Nephi 18:20).
Second Nephi 19
In spite of coming gloom,
Isaiah indicates that glorious tidings shall eventually
flash forth. In 2 Nephi 19:1–2, Isaiah is speaking about
the Christ as attested by Matthew 4:12–16.
Nevertheless, the dimness shall not be such as was
in her vexation, when at first he lightly afflicted
the land of Zebulun, and the land of Naphtali, and
afterwards did more grievously afflict by the way of
the Red Sea beyond Jordan in Galilee of the
nations.
The people that walked in darkness have seen a
great light; they that dwell in the land of the shadow
of death, upon them hath the light shined. (2 Nephi
19:1–2)
Now when Jesus had heard that John was cast into
prison, he departed into Galilee;
And leaving Nazareth, he came and dwelt in
Capernaum, which is upon the sea coast, in the borders
of Zabulon and Nephthalim:
That it might be fulfilled which was spoken by
Esaias the prophet, saying,
The land of Zabulon, and the land of Nephthalim, by
the way of the sea, beyond Jordan, Galilee of the
Gentiles;
The people which sat in darkness saw great light;
and to them which sat in the region and shadow of
death light is sprung up. (Matthew
4:12–16)
Isaiah again predicts the coming of Christ in this
wonderful passage:
For unto us a child is born, unto us a son is
given;
And the government shall be upon his
shoulder;
And his name shall be called Wonderful,
Counselor, The
Mighty God, The Everlasting
Father,
The Prince of Peace. (2 Nephi
19:6)
That Isaiah was looking forward to Christ's coming,
there is no doubt in the minds of Latter-day Saints.
Through 2 Nephi 19:8 to 20:4, Isaiah expresses the
Lord's pent-up wrath against northern Israel. This takes
the form of a fine poem composed of four strophes. The
prophet tells of calamities sent by the Lord in time
past by way of warning against Israel because of her
wickedness. Moreover, he predicts others yet to come.
Each strophe of the poem ends with the solemn and
impressive refrain, "for all this his anger is not
turned away, but his hand is stretched out still" (2
Nephi 19:12, 17, 21; 20:4; cf. Isaiah 5:25). Isaiah
recalls in succession foreign invasions and lost
territory, losses and suffering in battle, men not
sparing each other during internal strife, and, finally,
wicked decrees and social unrighteousness. With
captivity and judgment facing them, the people still
persist in their wicked course. God's warnings have
failed; only divine judgment remains.
Second Nephi 20
Isaiah 20:5–34 is devoted
mainly to a consideration of Assyria as an instrument or
"rod" in the chastisement of the Lord's people. The
prophet seems to indicate that it is not in reality the
military power of Assyria that conquers Israel, but
rather the indignation of God. The Assyrians are simply
the whip used by him to accomplish the purpose desired.
Unfortunately, Assyria does not recognize the true
nature of the divine commission which she has been given
and proceeds to act in sheer self-interest and lust of
conquest.
In 2 Nephi 20:20–23, however, it seems to me that
Isaiah has reference again to the final escape of the
remnant of Israel in the latter days from all her
enemies, and of her eventual dependence upon the Lord,
the Holy One of Israel:
And it shall come to pass in that day, that the
remnant of Israel, and such as are escaped of the
House of Jacob, shall no more again stay upon him that
smote them, but shall stay upon the Lord, the Holy One
of Israel, in truth.
The remnant shall return, yea, even the remnant of
Jacob, unto the mighty God.
For though thy people Israel be as the sand of the
sea, yet a remnant of them shall return; the
consumption decreed shall overflow with
righteousness.
For the Lord God of Hosts shall make a consumption,
even determined in all the land. (2 Nephi
20:20–23)
Second Nephi 21
We come now to a
consideration of the glorious eleventh chapter of Isaiah
(2 Nephi 21 in the Book of Mormon). This chapter is
famous in the annals of the Church, as well it might be.
The reader of Isaiah cannot help but observe how often
the prophet returns to the theme of Israel's gathering
and the glory of the redeemed latter-day Zion. We
believe that the Lord revealed to Isaiah the great
events associated with the rise and development of The
Church of Jesus Christ of Latter-day Saints. Isaiah saw
these events with such clarity and understanding, that
when the Angel Moroni appeared to Joseph Smith on the
evening of September 21, 1823, he quoted Isaiah 11 in
its entirety to the young prophet. In the Documentary
History of the Church, Joseph Smith tells us that
Moroni quoted many passages of scripture and offered
many explanations. Among other things, Joseph Smith
says, "In addition to these [Malachi 3–4], he quoted the
eleventh chapter of Isaiah, saying that it was about to
be fulfilled" (Joseph Smith—History 1:40). Few Old
Testament scholars could believe this, but as Latter-day
Saints we say it is true. We believe that Isaiah was a
greater prophet than Bible scholars will admit, and even
they pay great tribute to him. What is the message of
Isaiah 11? What is in this chapter which is of such
great moment to mankind?
The chapter divides into three logical parts: (1)
Isaiah 11:1–5, (2) Isaiah 11:6–9, and (3) Isaiah
11:10–16. Now let us examine each of these parts in
sufficient detail to realize its importance.
Isaiah 11:1 is intriguing. It reads:
And there shall come forth a rod out of the stem of
Jesse, And a Branch shall grow out of his
roots.
What does this verse mean? Commentators give various
explanations, but one gets the feeling that they are
groping in the dark. Many non-Jewish writers, however,
do believe that it has Messianic connotations. The
Prophet Joseph Smith gives a straight-from-the-shoulder
answer to most of it. In Doctrine and Covenants 113 we
find answers to certain questions on scripture. Here are
the parts that concern us most at this point:
Who is the Stem of Jesse spoken of in the 1st, 2d,
3d, 4th, and 5th verses of the 11th chapter of
Isaiah?
Verily thus saith the Lord: It is Christ.
What is the rod spoken of in the first verse of the
11th chapter of Isaiah, that should come of the Stem
of Jesse?
Behold, thus saith the Lord: It is a servant in the
hands of Christ, who is partly a descendant of Jesse
as well as of Ephraim, or of the house of Joseph, on
whom there is laid much power. (D&C
113:1–4)
The "Stem of Jesse" is Christ. That is not hard to
believe in view of the language of Isaiah 11:
And the spirit of the Lord shall rest upon
him,
The spirit of wisdom and understanding,
The
spirit of counsel and might,
The spirit of
knowledge and of the fear of the Lord,
And shall make him of quick understanding in the
fear of the Lord;
And he shall not judge after the
sight of his eyes,
Neither reprove after the
hearing of his ears.
But with righteousness shall he judge the
poor,
And reprove with equity for the meek of the
earth;
And he shall smite the earth with the rod of
his mouth,
And with the breath of his lips shall he
slay the wicked.
And righteousness shall be the girdle of his
loins,
and faithfulness the girdle of his reins.
(Isaiah 11:2–5)
The Book of Mormon gives an interesting sidelight on
the interpretation of Isaiah 11:4–5 that we should not
miss. Nephi refers to them as follows:
For the time speedily cometh that the Lord God
shall cause a great division among the people, and the
wicked will he destroy; and he will spare his people,
yea, even if it so be that he must destroy the wicked
by fire.
And righteousness shall be the girdle of his loins,
and faithfulness the girdle of his reins. (2 Nephi
30:10–11)
Nephi's next verse indicates that the "great
division" spoken of shall precede the great millennial
era of peace and righteousness spoken of in Isaiah
11:6–9.
We have clearly seen that the "Stem of Jesse" is
Christ, but we are still not clear as to the identity of
the "rod," despite the explanation in the Doctrine and
Covenants. To be sure, the scripture tells us that "it
is a servant in the hands of Christ," etc., but an
express name is not given. May I suggest that the
"servant" or "rod" referred to is none other than the
Prophet Joseph Smith himself. For this suggestion I am
solely and alone responsible. But let the Latter-day
Saint reader glance a little beyond Doctrine and
Covenants 113:4:
What is the root of Jesse spoken of in the 10th
verse of the 11th chapter (i.e., of Isaiah)?
Behold, thus saith the Lord, it is a descendant of
Jesse, as well as of Joseph, unto whom rightly belongs
the priesthood, and the keys of the kingdom, for an
ensign, and for the gathering of my people in the last
days. (D&C 113:5–6)
I identify the individual of Doctrine and Covenants
113:4 with the one in Doctrine and Covenants 113:6. Who
holds the keys of the priesthood in this dispensation?
Joseph Smith. Who holds the keys of the gathering in
this dispensation? Joseph Smith. Therefore the "rod" of
Isaiah 11:1 is Joseph Smith. That is one of the reasons
why Moroni quoted the chapter to the modern prophet and
doubtless explained to him that Isaiah saw his coming as
a choice seer to this dispensation.
The verses in Isaiah 11:6–9 constitute the ancient
prophet's view of the eventual reality of that glorious
day looked forward to by poets and prophets for ages—the
day when man and beast shall live together in peace and
rest. Latter-day Saints believe that Isaiah was speaking
of the great Millennial Era referred to in the Doctrine
and Covenants, in which the Lord reveals that he will
come and "dwell with men on earth a thousand years, and
the wicked shall not stand" (D&C 29:11). Moreover,
he reveals the following:
And in that day the enmity of man, and the enmity
of beasts, yea, the enmity of all flesh, shall cease
from before my face.
And in that day whatsoever any man shall ask, it
shall be given unto him.
And in that day Satan shall not have power to tempt
any man.
And there shall be no sorrow because there is no
death.
In that day an infant shall not die until he is
old; and his life shall be as the age of a tree;
And when he dies he shall not sleep, that is to say
in the earth, but shall be changed in the twinkling of
an eye, and shall be caught up, and his rest shall be
glorious.
Yea, verily I say unto you, in that day when the
Lord shall come, he shall reveal all things—
Things which have passed, and hidden things which
no man knew, things of the earth, by which it was
made, and the purpose and the end thereof—
Things most precious, things that are above, and
things that are beneath, things that are in the earth,
and upon the earth, and in heaven. (D&C 101:26–34;
cf. Isaiah 65:22)
It is clear that Joseph Smith, our modern prophet,
elaborates on and explains the event in greater detail
than does Isaiah. Now let us quote the ancient prophet's
beautiful description of that day of peace, yet
future:
The wolf also shall dwell with the lamb,
And the
leopard shall lie down with the kid;
And the calf
and the young lion and the fatling together;
And a little child shall lead them.
And the cow
and the bear shall feed:
Their young ones shall lie
down together:
And the lion shall eat straw like
the ox.
And the sucking child shall play on the hole of the
asp,
And the weaned child shall put his hand on the
cockatrice' den.
They shall not hurt nor destroy in
all my holy mountain:
For the earth shall be full of the knowledge of the
Lord,
As the waters cover the sea. (Isaiah
11:6–9)
Is it to be wondered at that Isaiah has been loved
and admired for centuries? But even more should
Latter-day Saints love his prophecies, because we have
been given greater opportunities to understand his
message than the world at large.
Isaiah 11:10 fittingly opens the division dealing
with the recovery of the remnant of Israel. We have
already indicated our belief that the "root of Jesse" in
this verse refers to Joseph Smith, the great prophet of
this dispensation, and the one to whom the Lord
entrusted the keys of the gathering of Israel. Here is
the verse:
And it shall come to pass in that day,
That the
root of Jesse, that standeth for an ensign of the
peoples,
Unto him shall the nations seek;
And
his resting-place shall be glorious.
(Isaiah 11:10,
author's translation)
The above translation is a little clearer for our
purposes than that of the King James Version. Joseph
Smith stands for an ensign of the peoples because he
holds aloft the gospel principles to the world. The
restored gospel in this age is indeed the "ensign" or
standard held forth by the modern prophet. The nations
have sought and will continue to seek him. The Mormon
people have no hesitation in proclaiming Joseph Smith's
greatness and the importance of his message.
Isaiah perceived that when the gospel was restored
the Lord would proceed to gather scattered Israel from
the four corners of the earth:
And it shall come to pass in that day
That the
Lord will set His hand again the second time
to
recover the remnant of His people,
That shall
remain from Assyria, and from Egypt,
And from
Pathros, and from Cush, and from Elam,
And from
Shinar, and from Hamath,
And from the islands of
the sea.
And He will set up an ensign for the
nations,
And will assemble the dispersed of
Israel,
And gather together the scattered of
Judah
From the four corners of the
earth.
(Isaiah 11:11–12, author's
translation)
Isaiah refers to nations well known in his day,
because his people would not recognize the names of
modern nations from whence parts of scattered Israel
have been gathered to the West. Nor can it be doubted
that scattered Judah is being gathered to her predicted
home. The people of the world seem not to recognize the
gradual fulfillment of Isaiah's prophecy, though it is
taking place under their very eyes.
In Isaiah 11:14, Isaiah states that the Gentiles
(under the appellation Philistines) will help his
people in the gathering, and Israel's enemies
(represented by their ancient names of Edom, Moab and
Ammon) shall no longer have any power over them. Rather
the shoe will be on the other foot: Israel will have
power over her enemies if any remain. Finally the Lord
will perform as great a miracle as he did anciently when
Israel came up out of Egypt, by providing a highway for
the remnant of his people (Isaiah 11:15–16; cf. Isaiah
35:8–10; 51:9–11; D&C 113:27). Not much has been
revealed to us concerning the nature of this great
manifestation still to come.
Second Nephi 22
Having seen a glorious
consummation to the predicted gathering of Israel's
remnant, Isaiah records a beautiful hymn by the redeemed
Zion, personified as a single person (2 Nephi 22; cf.
Isaiah 12). Actually the hymn seems to be composed of
two short hymns (Isaiah 12:1–3 and 4–6), but for our
purposes it may be considered as a single poem of two
strophes, each of three verses. The Lord's wrath has
been appeased, and he now comforts Zion. The restored
friendship gives confidence in future trials and will
prove a source of abundant blessings. Zion called upon
the redeemed to give thanks to the Lord and proclaim his
deeds among the nations. The Lord has delivered his
people and now once more dwells in the midst of them.
The reader's attention is especially called to the
lovely expression, "therefore with joy shall ye draw
water out of the wells of salvation" (Isaiah 12:3). Here
is the hymn in full:
And in that day thou shalt say:
"I will give
thanks unto Thee, O Lord;
For though Thou wast
angry with me,
Thine anger is turned away, and Thou
comfortest me.
Behold, God is my salvation;
I
will trust, and will not be afraid;
For God the
Lord is my strength and song;
And He is become my
salvation."
Therefore with joy shall ye draw
water
out of the wells of salvation.
And in that day shall ye say:
"Give thanks unto
the Lord, proclaim His name,
Declare His doings
among the peoples,
Make mention that His name is
exalted.
Sing unto the Lord; for He hath done
gloriously;
This is made known in all the
earth.
Cry aloud and shout, thou inhabitant of
Zion;
For great is the Holy One of Israel in the
midst of thee."
(Isaiah 12:1–6, author's
translation)
Second Nephi 23
Now let us notice briefly 2
Nephi 23 (Isaiah 13). Though most authorities hold that
all of Isaiah 13 is directed against ancient Babylon, I
cannot escape the belief that in Isaiah 13:1–13
(division point uncertain) Isaiah is still dealing with
the events of the latter days. As I view it, these
verses are directed against the spiritual Babylon
prevalent in the world of the day when Israel is being
gathered and redeemed. It is the Babylon referred to in
the Lord's preface to the Doctrine and Covenants (see
D&C 1:16). In the remainder of Isaiah 13, Isaiah
deals with an event nearer his own times, the end of the
wicked Babylonian Empire. The terrible destruction of
Babylon is vividly described.
Second Nephi 24
In 2 Nephi 24:1–3 (Isaiah
14), Isaiah now looks again to the day when Israel will
be chosen by the Lord, and when she will rest from her
travail and hard service.
Isaiah's famous taunt-song over fallen Babylon,
personified as a king, follows in 2 Nephi 24:4–21. In 2
Nephi 24:12–15 the king of Babylon is personified as
Lucifer, the son of the morning. The figure will be
recognized by Latter-day Saints as an allusion to
Lucifer's fall in the great war in heaven during our
preexistent state. An epilogue follows in 2 Nephi
24:22–23.
The remainder of 2 Nephi 24 (24–32) is mostly devoted
to a discussion of the destruction of the Assyrians who
shall enter Judah, with a similar fate promised for
other nations whose designs are evil (2 Nephi 24:24–27),
and to a message of doom against Palestine, meaning
Philistia (2 Nephi 24:29–31). In the last verse Isaiah
implies that God, who destroys the enemies of his
people, will take care of his own:
What shall then answer the messengers of the
nations? That the Lord hath founded Zion, And the poor
of His people shall trust in it. (2 Nephi
24:32)
And, indeed, in our day the Lord has been building up
Zion and preparing her for her great role in dealing
with the remnants of Israel.
Note
This previously unpublished lecture has been
offered as a FARMS paper since
1984. | 