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The importance of the prophet Isaiah is attested to in many scriptural declarations. The Savior Himself commanded that we should search his words diligently (see 3 Nephi 23:1). When did Isaiah live? With whom did he labor? What were the conditions and circumstances in his day? Little is preserved about the life and times of many of the Old Testament prophets, but the period of Isaiah’s ministry has been generally well documented. Elder Bruce R. McConkie identified fifteen chapters in the writings of Isaiah as primarily about the local or historical events of Isaiah’s day (see chart in “Ten Keys to Understanding Isaiah,” Ensign, Oct. 1973, pp. 82–83). This enrichment section is to help you better understand the world in which Isaiah lived, the challenges he faced, and the works he accomplished.
The following chart, with brief summary statements, outlines the chronology of the events of the prophet Isaiah’s ministry. The narrative from both the books of Kings and Chronicles and the pertinent passages from Isaiah present what is known of this period in the history of the kingdom of Judah. (See the Old Testament chronology chart in Maps, and Enrichment A.) Dates in parentheses refer to happenings in the Northern Kingdom of Israel. Dates with asterisks show flashbacks in the chronology as it is recorded in the scriptures.
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792 B.C. |
Azariah, or Uzziah (probably his royal or throne name), was made king in Judah. He ruled twenty-four years jointly with his father, fifty-two years total. |
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768–750 B.C. |
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Uzziah sought counsel from the prophet Zechariah (not the Zechariah who wrote the Old Testament book). Uzziah subjugated the Philistines and the Arabians. |
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Judah was established as a strong military power. Jerusalem was well fortified and the army well equipped. Agriculture was also improved. Some neighbors paid tribute to this powerful state. |
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750 B.C. |
Uzziah, lifted up in pride, assumed the right to officiate in the temple. His unauthorized acts brought the judgment of God against him: leprosy. His son Jotham ruled jointly with him for ten years. |
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Isaiah is mentioned as having recorded the history of Uzziah’s reign. We do not have this record today. |
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740 B.C.* |
Jotham began his sole reign. (See the continuation of the narrative below: 2 Kings 15:32–35; 2 Chronicles 27:1–6.) |
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(753 B.C.) |
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Zachariah ruled six months as king in Israel (Northern Kingdom) after his father Jeroboam II. |
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(752 B.C.) |
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Shallum ruled one month in Israel before his assassination. |
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(752 B.C.) |
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Menahem began a ten-year reign of terror and wickedness in the Northern Kingdom. |
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743 B.C. |
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The Northern Kingdom was attacked by the Assyrians. Tiglath-pileser III (also known as Pul) secured tribute from the king of Israel, who had exacted the money from the wealthy of his kingdom. The ancient historical texts of Tiglath-pileser III at Nimrod confirm this scriptural account. These texts report tribute of gold and silver paid by “Menahem of Samaria” (see James B. Pritchard, ed., Ancient Near Eastern Texts Relating to the Old Testament, p. 283). |
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(742 B.C.) |
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Pekahiah ruled two years in Israel before being assassinated by his successor. |
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(740 B.C.) |
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Pekah, son of Remaliah, reigned over the Northern Kingdom. The king formed an alliance with the Syrians against the Assyrians. The coalition also threatened Judah. (See the continuation of this narrative below: 2 Kings 15:37; 16:5–6.) Finally Tiglath-pileser III captured the northern regions and took many of the inhabitants hostage. This action opened the way for Hoshea to obtain the throne of the Northern Kingdom. Isaiah referred to this conquest in warning of further threats to the nations of God—both Israel and Judah (see Isaiah 9:1). |
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740 B.C. |
Jotham enlarged the temple gate and strengthened the fortifications of the nation of Judah. The Ammonites attempted to overthrow the tribute of Judah begun by King Uzziah, but they were not successful. |
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735 B.C. |
The coalition of Pekah, king of Israel, and Rezin, king of Syria, began an attempt to subjugate Judah during this era. |
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732 B.C.* |
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Ahaz ruled jointly with his father for three years until Jotham’s death. |
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735 B.C. |
Ahaz adopted idolatrous practices, including human sacrifice of some of his own children. |
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735–720 B.C. |
The coalition of Israel (Ephraim) and Syria attacked Judah and Jerusalem. They were not successful in their conquest, although they gained some territory. |
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Isaiah was directed to go to King Ahaz and warn him against making any political alliances with Assyria. |
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Isaiah prophesied that the threatened conquest would not be successful. He further warned that Ephraim (Israel) would be destroyed as a nation. |
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The prophet testified that Judah would be preserved to fulfill its foreordained destiny as the house of the Messiah. |
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Isaiah prophesied that Judah would be overrun by the Assyrians but would not be destroyed as would the people of Israel and Syria. He also prophesied the fall of Syria and Damascus (see Isaiah 17:1–4) and even the people of Israel (Samaria and Ephraim; see Isaiah 28:1–4). |
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Isaiah prophesied not only of Assyria’s destruction of Samaria but also of the eventual fall of Jerusalem and of all wickedness. Assyria’s destruction was also shown. |
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Ahaz rejected the counsel of the prophet Isaiah and sought an alliance with Assyria. |
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Judah, with her weak leadership, was attacked by Edom and Philistine neighbors, who occupied some cities and territory of the nation. |
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In an attempt to secure the aid of the Assyrians, Ahaz offered tribute from the treasures of the temple and the throne. Wealthy people were forced to contribute. Ancient Assyrian texts also report this tribute from Ahaz. (See D. Winton Thomas, ed., Documents of Old Testament Times, pp. 55–56.) The Assyrians did not, however, aid Judah against her enemies. |
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Ahaz visited Tiglath-pileser III in the conquered city of Damascus. He directed that a pagan, altar-like throne patterned after one he saw in Damascus be erected at the temple complex in Jerusalem. |
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Ahaz offered sacrifices to the idols of Damascus. |
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Ahaz destroyed or altered some of the temple vessels and closed the temple. He also established places of idolatry throughout the land. |
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(732 B.C.)* |
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Hoshea was made king over Israel by the Assyrians. The historical annals of the Assyrian kings found at Calah, or Nimrod, attest to the enthronement of Hoshea as vassal king by the Assyrians (see Pritchard, Ancient Near Eastern Texts, pp. 283–84). |
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(725 B.C.) |
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In time King Hoshea rebelled against the Assyrians. When Shalmaneser V became king of Assyria in 727 B.C., Hoshea used the change of rulers to break the tribute agreement, and he conspired to obtain assistance from Egypt. Messengers were sent to So of Egypt. This king is generally believed to be the Ethiopian conqueror of Egypt who ruled there as founder of the twenty-fifth dynasty. (See Thomas, Documents of Old Testament Times, p. 63; Alan Gardiner, Egypt of the Pharaohs, p. 450.) |
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(724–721 B.C.) |
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The land of Israel and its capital Samaria were besieged for three years. Near the end of this period, Sargon II became ruler in Assyria. |
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(722 B.C.)* |
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The destruction of Samaria came at the hands of Sargon II. The people of Israel were taken captive by Sargon and exiled to Assyria. Some question Sargon’s rule, but palace inscriptions about this ruler list him as “conqueror of Samaria” (Pritchard, Ancient Near Eastern Texts, p. 284). These ancient writings likewise affirm the exile of the inhabitants of the ten northern tribes (see Pritchard, Ancient Near Eastern Texts, pp. 284–85). This large group later escaped from their captivity and were lost to the scriptural narrative, hence the designation “lost tribes” of Israel. (See Enrichment D.) |
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721 B.C. |
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The nation of Judah was the only nation remaining after the Assyrian devastation. |
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(721 B.C.) |
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The Assyrians resettled the conquered and depopulated territory of Israel, particularly the region of Samaria, the capital. The wall inscriptions from Sargon’s palace affirm that people from Mesopotamia were relocated in Israel to be a new tribute state to Assyria. |
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(720 B.C.) |
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The new settlers experienced much difficulty there. Their superstitious conclusion was that they did not know the “God of the land” (2 Kings 17:26). Finally, the Assyrians sent Levites and priests from captivity into Israel to teach the new inhabitants of their God. They worshiped both the Lord and the gods they had brought with them. Eventually the new settlers worshiped chiefly Jehovah and intermarried with the priestly families. In time they became known as the Samaritans. (See Ezra 4:1–3.) |
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Assyrian texts report a number of rebellions in the conquered territories and even in the newly-conquered Samaria. Gaza and Damascus were reestablished as Assyrian provinces. (See Pritchard, Ancient Near Eastern Texts, p. 285.) The rebellious vassals of Assyria sought aid from Egypt. In the face of such action, the prophet Isaiah warned Judah against the unstable Egyptians. The prophet further warned of Assyria’s defeat of weakened Egypt, now dominated by foreign (Ethiopian) rulers. The Babylonians were also rebelling, eventually causing Assyria to shift her attention and presence from the land of Israel. (See John Bright, A History of Israel, p. 263.) |
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715 B.C. |
Hezekiah succeeded his father, Ahaz, as king. He attempted to purge the land of the idolatry of his father. Even the brazen serpent from the days of Moses (see Numbers 21:8–9) had become an object of false worship, so Hezekiah destroyed it. |
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715–701 B.C. |
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Hezekiah reopened the temple and challenged the Levites to prepare themselves to administer there. |
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The Levites carried out the work of cleansing and restoring the temple. |
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True worship and sacrifice were reestablished in the nation of Judah. |
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Hezekiah sent messengers inviting all the nation to come to Jerusalem for the reinstitution of the feast of the Passover. Many throughout the land scorned and rejected his call. |
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The faithful who responded to the invitation rejoiced in the celebration in Judah of the sacred festival of the Passover. |
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The worshipers continued their efforts to rid the land of the institutions of false worship. |
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The priesthood was organized and appointed to their continuing functions. Tithes were given for the support of the priests. |
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The administration of temporal affairs was appointed, the rights of the Levites being established by lineal descent and birthright. |
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705 B.C. |
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Sargon, king of Assyria, was killed in battle, and revolutions followed throughout the Assyrian Empire. Hezekiah refused to pay the heavy tribute that his father had begun, and he sought an Egyptian alliance. Isaiah had warned the people of the folly of expecting help from Egypt. (See Isaiah 30:1–7; 31:1–3.) |
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(722 B.C.)* |
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The account of the fall of Israel and Samaria in the north to Shalmaneser V and Sargon II is repeated. This account was a reminder of the power of the Assyrians. |
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701 B.C. |
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Sennacherib, the successor to Sargon, swept into Judah and the territory of the Philistines to enforce the tribute agreements. The annals of this invader king record the capture of forty-six cities or forts and many villages. The extended siege of Hezekiah at Jerusalem is described: “Himself I made a prisoner . . . like a bird in a cage” (Pritchard, Ancient Near Eastern Texts, p. 288). The Assyrians were headquartered in Lachish, twenty-five miles southwest of Jerusalem. Hezekiah sent tribute, mostly from the temple, to sue for peace. The receipt of the tribute is confirmed in ancient texts. (See Pritchard, Ancient Near Eastern Texts, p. 288.) |
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In spite of the offering, the siege continued. Hezekiah sought to strengthen the fortifications of the city and moved to protect the water supply. A conduit or water course was dug out of limestone rock to bring the water safely into the city where it could be stored (see 2 Kings 20:20; 2 Chronicles 32:30). In warning of the future destruction of Jerusalem, Isaiah spoke of these preparations made by Hezekiah (see Isaiah 22:8–11). This tunnel exists today and is known as Hezekiah’s, or the Siloam, Tunnel. An ancient inscription in the tunnel tells of the construction and is generally associated with Hezekiah’s project. (See Pritchard, Ancient Near Eastern Texts, p. 321; Bible Dictionary, s.v. “Hezekiah’s Tunnel.”) |
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As the siege continued, the Assyrians sent representatives of Sennacherib to demand the surrender of the city. Hezekiah sent his officials outside the city walls to negotiate. |
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The Assyrian spokesman challenged the people’s ability to withstand his forces. He criticized the alliance Judah had attempted to make with Egypt. Finally he blasphemously claimed that the God of Judah had commanded Judah’s destruction. |
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The representatives of Hezekiah requested that the negotiations be carried out in the Syrian language (Aramaic) rather than Hebrew, so the people would not understand the exchange. |
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The Assyrian official ignored the plea and, speaking loudly in the language of the people of Judah, declared the futility of trusting Hezekiah or their God for deliverance. He challenged the power of Judah’s God with the results of Assyria’s victories. |
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Since Hezekiah’s representatives had been ordered to remain silent, they said nothing at all but returned and reported to the king. In addition to the spoken challenges, the Assyrians sent written messages. |
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Upon receiving these challenges and the report of his representatives, Hezekiah sought counsel and direction from the prophet Isaiah. |
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Isaiah prophesied the departure of the Assyrians and Sennacherib’s death upon his return to his homeland. The chief negotiator for the Assyrians returned to Sennacherib to report, and he found that the main force was engaged against Tibnah, not far from Lachish. The Assyrians were also threatened by attack from the Ethiopian pharaoh of Egypt. As a result, the pressure upon Jerusalem for surrender was increased. |
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Hezekiah, upon receiving the message from the Assyrians, sought the Lord in prayer for deliverance. The Lord’s response was revealed to the king though the prophet Isaiah, who declared the destruction of the Assyrians and the future blessing and prosperity of Judah. Hezekiah stood firm and faithfully obeyed the prophet’s direction. The people of Judah were delivered by the Lord. The Assyrians encamped around Jerusalem were smitten and suffered many casualties. |
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The Assyrians who survived broke off the campaign and withdrew to their homeland. There Sennacherib was assassinated, as Isaiah had prophesied. This miraculous deliverance brought Hezekiah and his God recognition and tribute from neighboring nations. |
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Hezekiah became very proud and became deathly ill. The prophet Isaiah declared that he would die. Hezekiah pleaded with the Lord, and before the prophet had left the courts of the king, Isaiah was inspired to return and tell Hezekiah that his life would be extended fifteen years. The treatment for his illness was also revealed. Isaiah also prophesied a sign as a witness of God’s hand in Hezekiah’s recovery. The daylight was extended, as indicated by the sundial of Ahaz, Hezekiah’s father (see Helaman 12:13–15). |
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701–686 B.C. |
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Hezekiah continued to struggle with his pride, which had brought the Lord’s wrath upon him and his people. The Lord’s wrath was appeased only when Hezekiah became sufficiently humble. |
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The people and the king were richly blessed with material wealth. |
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Merodach-baladan (a Babylonian prince called Marduk-apal-iddina in his own land), who had earlier rebelled against Assyrian domination, sent messengers of good will with gifts for the king of Judah. Hezekiah responded by showing them all the state treasures and armaments. |
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The prophet Isaiah upbraided the king for openly revealing the wealth and defense of the kingdom. He also prophesied the future subjugation and destruction of Judah by the Babylonians. |
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The water tunnel in Jerusalem is mentioned as being one of Hezekiah’s significant accomplishments. |
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697 B.C.* |
Manasseh joined his father as king. He apparently ruled jointly with his father during the last eleven years of his father’s reign. |
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686 B.C. |
When Manasseh began to reign alone, upon the death of his father, he led the prosperous nation deep into apostasy and idolatry. They did “more evil than did the nations whom the Lord destroyed before the children of Israel” (2 Kings 21:9). Prophets foretold the judgments and destruction that were to come upon this rebellious nation. Manasseh shed much innocent blood. |
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679 B.C. |
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Essarhaddon, the Assyrian ruler and one of the sons of Sennacherib, again overran the land of Judah, placing twenty-one cities, including Jerusalem, under tribute. After this defeat and punishment at the hands of the Assyrians, Manasseh attempted some reforms among the people, but without result. |
Isaiah was a prophet-statesman who ministered during the reigns of four kings of Judah. The historical records of this time come from three major sources: the second book of Kings, the second book of Chronicles, and the writings of Isaiah.
Tradition records that Isaiah died as a martyr by being sawed in two at the hands of Manasseh (see R. H. Charles, ed., The Apocrypha and Pseudepigrapha of the Old Testament in English, 2:162; Hebrews 11:37).
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This chapter deals with events in Judah during the reign of King Hezekiah that were the prelude to the Babylonian captivity. It treats the captivity period, including the hope for the promised Messiah. Isaiah dramatized the utter futility of trusting in man-made gods and revealed both Judah’s future deliverance from bondage and the destruction of the Babylon that had been Judah’s oppressor.
Although some claim that Isaiah 40 and the chapters that follow were written by different authors, Isaiah merely shifted from a mix of prose and poetry to a more completely poetic style. These later chapters use his typical words and expressions. Further, his authorship is attested by modern revelation.
1. Use Notes and Commentary below to help you as you read and study Isaiah 36–47. Refer to Enrichment E throughout your study of the book of Isaiah. Enrichment F will provide an overview of the historical setting of the prophet Isaiah’s ministry.
2. Complete Points to Ponder as directed by your teacher. (Individual-study students should complete all of this section.)
These chapters in the prophet’s writings parallel the narrative account recorded in 2 Kings 18:2–20:19. Because they cite the prophet Isaiah’s counsel and the prophecy to King Hezekiah, they are included here. A complete overview of the chronological events dealt with is found in Enrichment F. The notes and commentary that apply to these chapters are found in chapter 12, which covers 2 Kings 14–20. Second Kings 18:14–20:11 parallels the account in Isaiah so Notes and Commentary on 2 Kings 18:14–20:11 will not be duplicated here. The correlation between the accounts in 2 Kings, Isaiah, and 2 Chronicles is provided in the accompanying table.
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Parallels of the Scriptural Record |
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| Isaiah | 2 Kings | 2 Chronicles | Isaiah | 2 Kings | 2 Chronicles |
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The preceding chapters in Isaiah include a mix of prophetic poetry and historical prose. The prophet used a beautiful poetic writing style for the entire portion covered in this reading, with the brief exception of 44:9–20. Hebrew poetry differs from poetry written in English, primarily because it emphasizes parallelism in thought, rather than rhyme and meter. Its beauty and sense are wonderful and pleasing to both the mind and the ear. (See Old Testament Student Manual: Genesis–2 Samuel [religion 301, 2003], pp. 303–6.)
“The message of comfort to Jerusalem, ‘that her warfare is accomplished, that her iniquity is pardoned,’ clearly refers to the latter days. The Anchor Bible translates this line ‘that her sentence is served, her penalty is paid.’ Judah was to be sent through the ‘furnace of affliction’ (see 48:10), so the message given here is to be fulfilled after she has been through the furnace. A look at history and at present-day circumstances shows her still to be going through that furnace. The rest of the chapter also supports a Second Coming time period.” (Monte S. Nyman, “Great Are the Words of Isaiah,” pp. 141–42.)
As with so many Old Testament prophecies, this passage has more than one meaning. The Savior clearly identified the “voice in the wilderness” as John the Baptist (see Matthew 3:3; John 1:23; 1 Nephi 10:8–9). But if this forerunner was to prepare the way for the person who was to tell Jerusalem that times of trial were over (see Isaiah 40:1), then the prophet clearly could not be referring only to John the Baptist’s mortal ministry. Elder George Teasdale said: “Instead of speaking comforting words to Jerusalem, He [Christ] exclaimed: ‘O Jerusalem, Jerusalem, thou that killest the Prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate.’ Were these comforting words to Jerusalem? I think not. It is very evident that John the Baptist was not only the forerunner of His first coming, but also of His second advent. The Scriptures are plain on this matter.” (In Journal of Discourses, 25:16.)
Only with the Second Coming of the Lord will Jerusalem find forgiveness and peace. Therefore, the reference to the voice in the wilderness (John the Baptist) making a straight way in the desert applies to his ministry as a forerunner for both the former and the latter days. Luke quoted Isaiah 40:3–5 (see Luke 3:4–6)—not only verse 3 but also verses 4 and 5, which are clearly millennial in application. When Joseph Smith revised Luke’s passage, he added five verses that also apply to the Second Coming and clearly identify the Savior as Him for whom the forerunner would prepare the way.
Since the five verses the Prophet Joseph added were put in the middle of Luke’s quotation of Isaiah, it can be assumed they were part of Isaiah’s original text. They are therefore cited here (they were inserted between verses 3 and 4 of Luke).
“For behold, and lo, he shall come, as it is written in the book of the prophets, to take away the sins of the world, and to bring salvation unto the heathen nations, to gather together those who are lost, who are of the sheepfold of Israel;
“Yea, even the dispersed and afflicted; and also to prepare the way, and make possible the preaching of the gospel unto the Gentiles;
“And to be a light unto all who sit in darkness, unto the uttermost parts of the earth; to bring to pass the resurrection from the dead, and to ascend up on high, to dwell on the right hand of the Father,
“Until the fulness of time, and the law and the testimony shall be sealed, and the keys of the kingdom shall be delivered up again unto the Father;
“To administer justice unto all; to come down in judgment upon all, and to convince all the ungodly of their ungodly deeds, which they have committed; and all this in the day that he shall come.” (JST, Luke 3:5–9.)
Clearly John the Baptist fulfilled this prophecy twice. But there was to be yet another fulfillment of the prophecy.
Another forerunner who prepared for Christ’s coming was the Prophet Joseph Smith. President Joseph Fielding Smith observed that “Malachi [as does Isaiah] speaks of the Lord sending his messenger to prepare the way before him, and while that does have reference to the coming of John the Baptist, it is one of those prophecies in the scriptures that has a double fulfilment. It has reference also to the coming of the Prophet Joseph Smith, because that messenger which was to come and prepare the way before him, was to come in this day. I am going to take just a moment for that because it is important, and I will show you when this messenger was to deliver his message. . . .
“The Lord declared, through one of his prophets, that before his second coming a messenger should be sent to prepare the way and make it straight. You may apply this to John if you will, and it is true. John, the messenger who came to prepare the way before the Lord in the former dispensation, also came in this dispensation as a messenger to Joseph Smith; so it applies, if you wish to apply it so, to John who came as a messenger to prepare the way before the Lord.
“But I go farther and maintain that Joseph Smith was the messenger whom the Lord sent to prepare the way before him. He came, and under direction of holy messengers laid the foundation for the kingdom of God and of this marvelous work and a wonder that the world might be prepared for the coming of the Lord.” (Doctrines of Salvation, 1:193–95.)
President Joseph Fielding Smith declared that before the Second Coming of the Lord, there will be an earthquake that will be so destructive that mountains will be made low, valleys will be elevated, and rough places made as a plain. It will be so violent that the sun will be darkened and the moon will be turned to blood. The waters will be driven back into the north countries and the lands joined as they were before the days of Peleg. (See Doctrines of Salvation, 1:85; 2:317; D&C 49:23; 88:87; 109:74; 133:17–25, 44; Isaiah 54:10; Ezekiel 38:20; Revelation 16:15–20.)
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All flesh is as grass. |
The metaphors the prophets drew from the land of Canaan had poignant spiritual messages. The spring rains, called the “latter rains” (Jeremiah 3:3), fall through April and May. During these rains the grass springs up in Israel as a spontaneous, green carpet over the land in such abundance and splendor that it seems it could never fail. Within a very short time the rains end, however, and the fierce summer heat turns the grass brown almost overnight. It simply seems to disappear across the barren hills. The withered, lifeless grass was the metaphor Isaiah chose to describe the wicked whose ways seem to be so attractive to the world but cannot endure long. Only those sanctified of the Lord will withstand the glory of His coming, for the wicked will be as the dried grass before a blazing fire. (Compare D&C 101:24–25.)
Elder Orson Pratt said that this scripture was a prophecy concerning the Lord’s Zion that would be built up upon the earth before He comes in His glory. The prophecy indicated that “the people called Zion” would go to the high mountain territory (the mountain valleys of Utah and nearby areas). He further stated that Joseph Smith had also predicted the same thing and concluded: “Thus the prophecy was uttered—thus it has been fulfilled.” (In Journal of Discourses, 15:48.)
These verses clearly speak of the preparatory activity required before the Lord comes again. Elder Levi Edgar Young said:
“I sincerely believe that these days are bringing us closer and closer to God. . . .
“May we become the pure in heart and see God,” which is the happy lot of those who are “wise and have received the truth, and have taken the holy Spirit for their guide,” for they are the ones who shall not be deceived and shall “abide the day.” (In Conference Report, Apr. 1933, p. 121; see also D&C 45:57.)
Verse 12 is Isaiah’s poetic way of saying that God knows the world so intimately that He knows even the measure of the waters of the ocean and the dust of the earth. (See Brigham Young, in Journal of Discourses, 7:141.)
The other verses emphasize through the impressive use of contrasts the greatness of God and the nothingness of mortal nations and the gods they worship.
“In the same sense in which one of the Lord’s names is Endless and another Eternal, so Everlasting is also an appellation of Deity. (Moses 1:3; 7:35; D. & C. 19:10.) He is called the Everlasting God (Gen. 21:33; Isa. 9:6; 40:28; Jer. 10:10; Rom. 16:26; D. & C. 133:34), signifying that he endures forever, for ‘his years never fail.’ (D. & C. 76:4.)” (Bruce R. McConkie, Mormon Doctrine, p. 243.)
Speaking of the ultimate power given to those who wait upon the Lord, whose strength “the Lord shall renew,” the prophet Isaiah said they shall “mount up with wings as eagles” (Isaiah 40:31). Elder Orson Pratt suggested that those who have been confined to the mortal sphere and its laws may be renewed with the light of truth and be enabled to move from place to place at accelerated velocity, even with the speed of light. (See Journal of Discourses, 3:104.)
The greater promise reserved for those who have been true and faithful in keeping the commandments by waiting upon the Lord is found in their being able to “run and not be weary” and to “walk, and not faint” (Isaiah 40:31; compare D&C 89:18–21.)
Since everyone who runs far enough experiences some weariness, and anyone who walks long enough feels at least somewhat faint, it is evident that these promises apply also to the things of the Spirit, for the Lord “fainteth not, neither is weary” (Isaiah 40:28).
While there are those who “run” without being sent (see Jeremiah 23:21), the Lord’s servants are commissioned to run His errand. One called by the Lord to serve is engaged in a contest in which “the race is not to the swift, nor the battle to the strong” (Ecclesiastes 9:11); but the reward is to those who “endure to the end” (Matthew 24:13; Mark 13:13). To have the strength to run the race of life without becoming weary is a valuable promise; to be able to journey with safety and not faint or fall away from the truth is a great blessing. What consolation and encouragement it is to those who wait upon the Lord to be able to serve mightily and not weary of it, to walk with certainty and not fall away.
Isaiah 40–66 is prophetic. Although reference is made to Isaiah’s immediate future, the burden of his prophecy is for the latter days. Most Bible scholars feel that these chapters are historical and that they were written by others after Judah was exiled to Babylon. Yet Book of Mormon prophets quote parts or all of Isaiah 48–53, indicating these chapters must have been included on the Brass Plates before the Babylonian exile. Christ told the Nephites that Isaiah “spake as touching all things concerning my people which are of the house of Israel; therefore it must needs be that he must speak also to the Gentiles” (3 Nephi 23:2). Isaiah’s prophecies concerning Israel’s destiny are more reliable than the limited perspective of historians.
From time to time the Lord has led away remnants of Israel to “isles” from which He will eventually gather them before the Second Coming. The Americas are one of these isles. (See 2 Nephi 10:20–21; compare 1 Nephi 19:10, 16; 21:8; 22:3–4; 2 Nephi 10:8.) A study of these references reveals that these “isles” were not known by others (see especially 1 Nephi 22:3–4). Isaiah alluded to scattered Israel when he used the metaphor “isles” and suggested that there, in the isles, they would learn to trust Him and wait upon His word and be renewed together. All of this would come near the time of the harvest. (See Isaiah 24:15; 41:1–5; 49:1; 51:5; 60:9.) Then scattered Israel will learn a new song, the song of the redeemed, as they are gathered into the kingdom (see also Isaiah 42:4, 10; Revelation 14:1–3).
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John the Revelator has a part in the return of the ten tribes. |
John saw a vision similar to Isaiah’s and spoke of this righteous man as an “angel ascending from the east, having the seal of the living God” (Revelation 7:2). The Lord revealed to Joseph Smith that this angel of the east was “Elias which was to come to gather together the tribes of Israel and restore all things” (D&C 77:9).
Of this “angel,” Elder Bruce R. McConkie said: “Who has restored all things? Was it one man? Certainly not. Many angelic ministrants have been sent from the courts of glory to confer keys and powers, to commit their dispensations and glories again to men on earth. At least the following have come: Moroni, John the Baptist, Peter, James and John, Moses, Elijah, Elias, Gabriel, Raphael, and Michael. (D. & C. 13; 110; 128:19–21.) Since it is apparent that no one messenger has carried the whole burden of the restoration, but rather that each has come with a specific endowment from on high, it becomes clear that Elias is a composite personage. The expression must be understood to be a name and a title for those whose mission it was to commit keys and powers to men in this final dispensation. (Doctrines of Salvation, vol. 1, pp. 170–174.)” (Mormon Doctrine, p. 221.)
Thus the “man from the east” seems to mean angels of the Restoration, who are grouped together under the composite title of Elias.
The Lord challenged the wisest of the world to produce the smallest insight into the future (see vv. 21–23) and reminded them that their works are “nothing” (v. 24) and that in the end their values “are all vanity” and will only bring “confusion” (v. 29).
Only one servant was given power of judgment (see v. 1; compare Romans 14:10; 2 Nephi 9:41), and that is He upon whose law the isles shall wait (see Isaiah 42:4; 51:5; 60:9), the Mediator of Israel and the Savior of the Gentiles. He did not cry or lift up His voice in the streets, that is, raise a great tumult and boast in His own ways. Matthew cited this passage in Isaiah after noting that the Savior charged the multitudes not to make His healings known (see Matthew 12:15–21), for His was not an earthly kingdom wherein His voice and His works and wonders were to be heralded abroad; rather, His was a heavenly kingdom (see John 18:33–37). Thus, He withdrew from multitudes and avoided the honors of men, and He ministered with meekness and gentleness. The spirit of judgment was to be withheld until the Day of Judgment, at which time Christ will claim victory as “King of kings, and Lord of lords” (1 Timothy 6:15).
The imagery of the bruised reed and smoking flax (see v. 3) means that even though He comes in judgment, it is not to destroy souls but to save them. The phrase “smoking flax” was translated by C. F. Keil and F. Delitzsch as a “glimmering wick.” They explained its use as follows: “In the statement that in such a case as this He does not completely break or extinguish, there is more implied than is really expressed. Not only will He not destroy the life that is dying out, but He will actually save it; His course is not to destroy, but to save.” (Commentary on the Old Testament, 7:2:176.)
The phrase “he shall bring forth judgment unto truth” that immediately follows the reference to the reed and the flax was interpreted by Keil and Delitzsch “as denoting such a knowledge, and acknowledgment of the true facts in the complicated affairs of men, as will promote both equity and kindness” (Commentary, 7:2:176).
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The Lord opens the eyes of those who are spiritually blind. |
Isaiah’s frame of reference shifts from the Father’s relationship with His Son to the Savior’s relationship with covenant Israel, particularly with those who would respond to the gospel invitation and be qualified to sing the song of the exalted (both living and dead). (Compare Isaiah 49:7–12; 1 Nephi 21:7–12; Revelation 14:1–3; Joseph Fielding Smith, Doctrines of Salvation, 1:269–70; 1 Peter 3:18–21; 4:6; John 5:28.) When mortals who are blind because they lack gospel light embrace the gospel, they are as prisoners set free.
The Prophet Joseph Smith was speaking of the crucified Christ when he said: “Here then we have an account of our Savior preaching to the spirits in prison, to spirits that had been imprisoned from the days of Noah; and what did He preach to them? That they were to stay there? Certainly not! Let His own declaration testify. [Luke 4:18; Isaiah 42:7] It is very evident from this that He not only went to preach to them, but to deliver, or bring them out of the prison house. . . . Thus we find that God will deal with all the human family equally, and that as the antediluvians [those who lived before the Flood] had their day of visitation, so will those characters referred to by Isaiah, have their time of visitation and deliverance, after having been many days in prison.” (History of the Church, 4:596–97.)
Everything centers in the Savior, Jesus Christ. He is the light of the world and “of the gentiles” (Isaiah 42:6). His hand is extended to strengthen, support, and protect covenant Israel; but that is not all. Every covenant person becomes a light to the world by holding up the light of the Savior through faithfully living His commandments (see 3 Nephi 18:24; see also Acts 26:17–18).
The prophet Isaiah introduced the vision of the restoration of the gospel in the latter days by explaining that the truths and the keys of former days were to be restored. He also observed the restoration of new keys in the dispensation of the fulness of times (see v. 9). Using the metaphor of childbirth he described the restoration of the earthly kingdom following a long period of apostasy, during which the heavens had been sealed (see v. 14; compare Revelation 12:1–2, 13, 17). The Church will be restored in the last days, before the destruction that will make the mountains as plains and dry up the waters, and before the return of the scattered tribes of Israel, when they will come on paths they have not known, and the light of the gospel will dispel the darkness they have so long endured (see Isaiah 42:15–16). Isaiah reiterated the Lord’s promise that the restored gospel would not be taken again from the earth and that the Lord will not forsake His own. (See v. 16; compare Isaiah 2:2–3; 11:11–16; 29:14–15, 18–19; Daniel 2:44–45; Joel 2:25–29.)
Isaiah recorded the singing of the “new song” after he recorded the restoration of the gospel. The song is unique in that only those who are sanctified are worthy to sing it (compare Revelation 14:1–3). The same spirit is reflected in Doctrine and Covenants 84:98–102. In another instance, the song is simply called the “song of the Lamb” (D&C 133:56–57).
Isaiah was caught up in the majesty of his latter-day prophecy; however, at this point he digressed to expound upon the status of Israel between the day of his prophecy and the day of its fulfillment. He gave a clear reminder that all those, including wayward Israel, who pay homage at the feet of idols are deaf and blind to the message and light of the gospel (see vv. 17–18). The Prophet Joseph Smith clarified verses 19–22 as follows:
“For I will send my servant unto you who are blind; yea, a messenger to open the eyes of the blind, and unstop the ears of the deaf;
“And they shall be made perfect notwithstanding their blindness, if they will hearken unto the messenger, the Lord’s servant.
“Thou art a people, seeing many things, but thou observest not; opening the ears to hear, but thou hearest not.
“The Lord is not well pleased with such a people, but for his righteousness’ sake he will magnify the law and make it honorable.
“Thou art a people robbed and spoiled; thine enemies, all of them, have snared thee in holes, and they have hid thee in prison houses; they have taken thee for a prey, and none delivereth; for a spoil, and none saith, Restore.” (JST, Isaiah 42:19–23.)
Clearly, it is not the servant who is blind, but scattered Israel, who have adopted the idols of their neighbors.
In chapters 43–44 Isaiah assured Israel that the Lord alone is in control and has the power to save her, that He is her Redeemer and will blot out her sins. Then speaking prophetically but in past tense (Isaiah had already seen the redeeming sacrifice of the Lord, although it had not yet occurred), he declared that the Atonement had been made, and that Israel’s redemption was predicted only upon her return to Him. (See Isaiah 44:21–22.)
Chapter 45 reveals how and by whom the Lord will redeem Judah, a remnant of Israel. Chapter 46 deplores idols and states that the idol gods themselves are in captivity. Chapter 47 reveals the dramatic final destruction of temporal and spiritual Babylon.
In these verses, as Isaiah promised the eventual restoration and regathering of Israel, he compared it to a person’s walking on a perilous journey where fire and flood threaten. The metaphor is as valid for an individual as it is for the house of Israel. The Lord called her by name, for Israel is the name given her by covenant and symbolizes the fact that she would eventually be preserved and belong to Him (see Genesis 32:28–30). He then promised that as she passed through the perils of her journey back He would be with her. Neither waters nor flood nor the fires of trial and persecution could take away His protection of His chosen people. There may also be a spiritual symbolism in these promises. When Israel escaped from Egypt, she passed through the water (the Red Sea) and was overshadowed with fire, the pillar of fire, and smoke (see Exodus 13:21–22; 14:21–22). Paul saw these phenomena as types or symbols of the baptism of water and the Holy Ghost (see 1 Corinthians 10:1–4). Here Isaiah showed Israel being gathered. One is gathered into the fold by becoming baptized; thus, the symbolism is both spiritually and temporally significant.
Isaiah used east, west, north, and south (see vv. 5–6) to symbolize “all the nations” (v. 9) throughout the world to which Israel was scattered and from which she will be gathered. The promised gathering is to be brought about in the last days by The Church of Jesus Christ of Latter-day Saints. (See Orson Pratt, in Journal of Discourses, 18:228; Joseph Fielding Smith, Answers to Gospel Questions, 2:181–82.)
In connection with this promise, read Notes and Commentary on Isaiah 42:17–25, concerning the servant who sees and hears and will open the eyes and ears of those who will be gathered.
According to the Prophet Joseph Smith, the whole phrase should read: “I will work, and who shall hinder it?” (JST, Isaiah 43:13).
The Lord sent Israel into Babylonian bondage for a wise cause. It is likely that the purpose in her captivity was at least twofold: to humble proud and wicked Israel, and to have indisputable cause for destroying Babylon and showing the world that this attractive “daughter of the Chaldeans” was a poor one to emulate, for she would be no more (see Isaiah 47:1–6). And all of this would be as sure as the destruction of the Egyptians in the days of Moses, which had become legendary.
After recalling the destruction of the Egyptians before his day (see v. 3), and predicting the destruction of Babylon in his own future (see vv. 14–17), Isaiah directed the reader’s attention away from all of that, saying “remember ye not the former things” (v. 18), and reminded the reader that he was going to speak of a “new thing” (v. 19). Thus casting his mind to another prophetic vision, Isaiah spoke of a miraculous time when the destruction would be reversed: the desert would “blossom as the rose” (Isaiah 35:1), in contrast to the flower of Babylon becoming a desert. In a conference talk given when he was Presiding Bishop, LeGrand Richards described a literal fulfillment of Isaiah’s words:
“Isaiah said: ‘Behold, I will do a new thing,’ and as far as my understanding of this scripture is concerned, that new thing was the great principle of irrigation. It is true the Saints had to make the canals, they had to make the ditches, they had to put in the dams, but the land might have remained arid had not the Lord put into their minds the inspiration to do this very thing, and that is what Isaiah saw that the Lord would do. He said: [Isaiah 43:19–20].
“If you want to see the rivers in the desert, just go up through Idaho and see the great canals that come out of the Snake River. They are greater than many of the rivers of the land. [Isaiah 43:20–21; 41:18, 20.]
“So as you brethren gather in your crops by day in the harvest time, remember that it was the Lord God of Israel who did this new thing in this great wilderness to make it to prosper as a rose and to be a land that would attract the attention of all the world.” (In Conference Report, Oct. 1948, pp. 44–45.)
After his prophetic interlude, Isaiah dropped back to historical Israel (see Isaiah 43:22–28), with the single reminder in verse 25 of a future forgiveness—a ray of hope for better things.
Isaiah began chapter 44 in the same spirit as he began chapter 43, by reminding Israel that they were the covenant people of the Lord. Jacob was the father of Israel. The Lord renewed the covenant He had made with Abraham with Jacob and changed his name to Israel because of his righteousness (Gen. 35:9–11). It is fitting, therefore, that the Lord also called this faithful servant “Jesurun,” (or Jeshurun), which
