Enrichment F
The World of Isaiah

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(F-1) Introduction

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.

(F-2) Chronological Chart of the Scriptural Record of Isaiah’s Ministry

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.

(F-3) Summary

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).

16
Isaiah 36–47
The God of Israel and the Nations

(16-1) Introduction

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.

Instructions to Students

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.)

NOTES AND COMMENTARY ON ISAIAH 36–47

(16-2) Isaiah 36–39. Isaiah and the Assyrian Invasion

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.

(16-3) Isaiah 40–47. Isaiah Changed His Style of Writing to Prophetic Poetry

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.)

(16-4) Isaiah 40:1–3. Why Did Isaiah Say Jerusalem’s Warfare Was Over?

“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.)

(16-5) Isaiah 40:3. “The Voice of Him That Crieth in the Wilderness”

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.)

(16-6) Isaiah 40:4. Earthquakes Will Change the Face of the Land

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.)

(16-7) Isaiah 40:6–8. What Does “All Flesh Is Grass” Mean?

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.)

(16-8) Isaiah 40:9. Who Was Called “Zion” in the High Mountain?

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.)

(16-9) Isaiah 40:10–11. Work Preparatory to His Coming

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.)

(16-10) Isaiah 40:12–31. What Is the Significance of “Measured” Waters and “Comprehended” Dust?

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.

(16-11) Isaiah 40:28. Isaiah Identified One of the Names of God

“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.)

(16-12) Isaiah 40:31. What Did Isaiah See as the Reward of Those Who “Wait upon the Lord”?

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.

(16-13) Isaiah 41–44. A Key to Understanding

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.

(16-14) Isaiah 41:1, 5. What Are the “Isles” Seen by Isaiah?

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).

(16-15) Isaiah 41:2. Who Is the Righteous Man from the East?

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.

(16-16) Isaiah 41:21–29. The Wisdom of the Wicked Is Futile

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).

(16-17) Isaiah 42:1–4. Who Is the Servant?

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).

(16-18) Isaiah 42:5–16. Who Is the Light That Opens the Eyes of the 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).

(16-19) Isaiah 42:9–16. The Restoration of the Gospel in the Latter Days Foretold

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.)

(16-20) Isaiah 42:10. What Is the “New Song”?

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).

(16-21) Isaiah 42:17–25. Are the Servants of the Lord Blind?

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.

(16-22) Isaiah 43–47. The Lord Will Save Israel and Destroy Babylon

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.

(16-23) Isaiah 43:1–7. A Shadow and a Type for One Who Is Called, Before He May Be Owned by the Lord

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.

(16-24) Isaiah 43:4–10. The Gathering of Israel Is a Universal Event

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.

(16-25) Isaiah 43:13. What Was Meant by the Words “Let It”?

According to the Prophet Joseph Smith, the whole phrase should read: “I will work, and who shall hinder it?” (JST, Isaiah 43:13).

(16-26) Isaiah 43:14–17. For Her Own Good, Israel Was Delivered into Bondage

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.

(16-27) Isaiah 43:18–21. What Was Meant by “a New Thing” in the Wilderness?

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.

(16-28) Isaiah 44:1–2. What Was Meant by the Term Jesurun?

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 is the Hebrew for upright or righteous. (See James Strong, The Exhaustive Concordance of the Bible, no. 3484 in “Hebrew and Chaldee Dictionary”; McConkie, Mormon Doctrine, p. 323.)

(16-29) Isaiah 44:5–20. “Is There Not a Lie in My Right Hand?”

With great irony, Isaiah brought out the inconsistency of those who work wood and metal, use it for firewood and other mundane things, but fashion idols from the same material and then expect those idols to show forth great power and answer their prayers. Such idolatry precipitates in man “a deceived heart” that has “turned him aside” (v. 20), or in other words, that has such a negative effect as to cause him to lose his soul. Though this principle is true, and obvious to the spiritually alert, the idolater cannot recognize nor admit that there is “a lie in [his] right hand” (v. 20). This tragic phrase reflects the dire consequences for one who lives a lie. Since the right hand is the covenant hand (see Smith, Doctrines of Salvation, 3:107–8), this phrase implies that those who continue to seek treasures, or to worship false gods, become blinded to the truth and cannot recognize that their covenants are broken and become to them as lies that will condemn them at the last day.

(16-30) Isaiah 44:21–28; 45:1–14. The Lord Prophesied of Cyrus, King of Persia

At the time Isaiah prophesied, Babylon had not yet come to power, and more than a hundred years would pass before Babylon would carry Judah into captivity. But of course, the calendar in no way affects a prophet’s vision. After recording numerous prophecies of Judah’s coming destruction and their fall to Babylon, Isaiah revealed the Lord’s plan for Judah’s restoration to their homeland under a king called Cyrus. At the time Isaiah spoke his name, Cyrus was still in the premortal existence.

“Numerous commentators deny that Isaiah could foresee Cyrus so clearly as to be able to call him by name. They commonly claim, therefore, that this part of Isaiah was written by someone during the Exile and after Cyrus had given Israel help. . . .—in other words, after the event. Nevertheless, it is of great interest to find that the Jewish historian Josephus accepted Isaiah’s words and even quotes letters from Cyrus confirming the prophet’s predictions. Part of the account of Josephus is quoted herewith:

“‘. . . he (God) stirred up the mind of Cyrus, and made him write this throughout all Asia:—

“‘“Thus saith Cyrus the king.—Since God Almighty hath appointed me to be king of the habitable earth, I believe that he is that God which the nation of the Israelites worship; for indeed he foretold my name by the prophets, and that I should build him a house at Jerusalem, in the country of Judea.”

“‘This was known to Cyrus by his reading the book which Isaiah left behind him of prophecies; for this prophet said that God had spoken thus to him in a secret vision:—

“‘“My will is, that Cyrus, whom I have appointed to be king over many and great nations, send back my people to their own land, and build my temple.”

“‘This was foretold by Isaiah one hundred and forty years before the temple was demolished. Accordingly, when Cyrus read this, and admired the divine power, an earnest desire and ambition seized upon him to fulfill what was so written; so he called for the most eminent Jews that were in Babylon, and said to them, that he gave them leave to go back to their own country, and to rebuild their city Jerusalem, and the temple of God, for that he would be their assistant and that he would write to the rulers and governors that were in the neighborhood of their country of Judea, that they should contribute to them gold and silver for the building of the temple, and, besides that, beasts for their sacrifices.’ (Antiq. XI, 1, 2)” (Sidney B. Sperry, The Voice of Israel’s Prophets, pp. 107–8.)

(16-31) Isaiah 45:1–4. How Could Cyrus, a Persian King, Be Called the Lord’s “Anointed”?

Alfred Martin, in his work on Isaiah, gave an excellent answer to this question: “Cyrus is the only Gentile king who is called God’s ‘anointed.’ Since this is the translation of the Hebrew word which we spell in English as Messiah, Cyrus is in a sense a type of the Anointed One, the Lord Jesus Christ. Typology is often misunderstood and abused. A type is a divinely appointed prophetic symbol, usually of Christ. When a person or a thing is called a type, that does not alter its literal meaning or deny its historical reality. Cyrus was a Persian king, and we have no evidence that he ever really knew the true God, although the Persian religion was relatively free from the gross idolatries of the Babylonians. Consequently when it is asserted that Cyrus is a type of Christ, it is not said that he was like the Lord Jesus Christ in every respect. The only intended resemblance is in the fact that Cyrus was the anointed one who delivered the people of Israel from their captivity. As such he points us to the greater Anointed One who saves His people from their sins.” (Isaiah, the Salvation of Jehovah, pp. 77–78.)

(16-32) Isaiah 45:3. Did Cyrus Gain Riches from Conquering Babylon?

When Cyrus conquered in Asia, he carried off “gold and silver estimated by weight in this account, being converted into pounds sterling, amount to one hundred and twenty-six millions two hundred and twenty-four thousand pounds” (Adam Clarke, The Holy Bible . . . with a Commentary and Critical Notes, 4:178).

(16-33) Isaiah 45:7. Does the Lord Create Evil?

In the first part of this verse Isaiah laid out contrasts:

“I form the light, and create darkness”

“I make peace, and create evil”

Since the opposite of peace is sorrow or trouble, the translation from the New American Catholic Bible makes better sense: “I form the light, and create the darkness, I make well-being and create woe.” The idea is that the Lord is the author of peace, but that He also sends judgments upon the wicked who are ripe in iniquity. Therefore, even when the wicked are punished by the wicked (see Mormon 4:5), it is under the direction of the Lord.

(16-34) Isaiah 45:8. How Do the Heavens “Drop Down” and the Skies “Pour Down Righteousness”?

There is little doubt that Isaiah was referring to the same thing that is recorded in Psalm 85:11: “Truth shall spring out of the earth; and righteousness shall look down from heaven.” Isaiah saw the earth open and a message of salvation brought forth—a reference to the coming forth of the Book of Mormon from the buried Nephite record. (Compare Ezekiel 37:15–20; see also James E. Talmage, The Articles of Faith, pp. 275–76; McConkie, Mormon Doctrine, p. 99; Orson Pratt, in Journal of Discourses, 17:287–88.)

This latter-day event illustrates that the day truly cannot say to its maker, “What makest thou?” (v. 9). The many men who conspired against Joseph Smith were not reviling merely a man but were reviling their own maker, whose servant that man was.

(16-35) Isaiah 45:12. What Is the Lord’s and What Is Man’s Own?

People and organizations often deal with the things of the earth in terms of ownership. “I own a large home,” one might say, or “I built this business up through my own labors; therefore it is mine.” If these statements were really true, then one could understand their reluctance to share it with others or to pay the Lord His required tenth. But people cannot speak of ownership. Through Isaiah, the Lord reminded Israel that He is the creator of the earth and therefore only He can properly refer to it in terms of ownership. In language similar to Isaiah’s, the Lord reminded the Latter-day Saints that He created the earth and that we are only stewards over His property (see D&C 104:13–14, 54–57). Then He gave this reminder: “And let not any among you say that it is his own; for it shall not be called his, nor any part of it” (D&C 104:70).

Elder Spencer W. Kimball asked some pointed questions concerning this subject:

“‘Do you feel generous when you pay your tithes? Boastful when the amount is large? Has the child been generous to his parents when he washes the car, makes his bed? Are you liberal when you pay your rent, or pay off notes at banks? You are not generous, liberal, but merely honest when you pay your tithes.’ [Isaiah 45:12.]

“Perhaps your attitudes are the product of your misconceptions.

“Would you steal a dollar from your friend? A tire from your neighbor’s car? Would you borrow a widow’s insurance money with no intent to pay? Do you rob banks? You are shocked at such suggestions. Then, would you rob your God, your Lord, who has made such generous arrangements with you?

“Do you have a right to appropriate the funds of your employer with which to pay your debts, to buy a car, to clothe your family, to feed your children, to build your home?

“Would you take from your neighbor’s funds to send your children to college, or on a mission? Would you help relatives or friends with funds not your own? Some people get their standards mixed, their ideals out of line. . . . Would you supply gifts to the poor with someone else’s money? The Lord’s money?” (In Conference Report, Apr. 1968, p. 77.)

Honestly answering these questions may reveal to modern Saints how dangerously close they are to walking the same foolish path chosen by ancient Israel.

(16-36) Isaiah 45:15–25. The God of Israel Is the Lord, the Savior Jesus Christ

This is one of the primary testimonies of Isaiah. Many lose sight of the fact that the God of the Old Testament was the premortal Jesus. Often they speak of the theology of the Old Testament as being significantly different from that of the New Testament. Or they talk about how the concept of God mellowed as people became more civilized and sophisticated. The blind refuse to see, for it is not just modern revelation that teaches Jehovah is Christ. Both Old and New Testament writers testified of it again and again, and none did it more frequently or more powerfully than did Isaiah.

In this chapter the identity of the God of the Old Testament is clearly revealed. Consider the witnesses here given:

1. He is the Messiah, the Savior of the world (see v. 15).

2. He shall save Israel with an everlasting salvation (see v. 17).

3. He is the Creator (see v. 18).

4. He is just and is mighty to save (see v. 21).

5. There is no other name given by which we may be saved (see vv. 21–22).

6. His words are truth and righteousness (see v. 23).

7. Every knee shall bow and every tongue confess that Jesus is the Christ (see v. 23; compare Romans 14:11; see also Smith, Doctrines of Salvation, 2:20).

8. He is the Mediator for all the seed of Israel (see v. 24).

(16-37) Isaiah 45:23. What Does It Mean to Say “Every Knee Shall Bow, Every Tongue Swear”?

President Joseph Fielding Smith said:

“I want to call attention to something that is stated frequently in the scriptures, and I think very often misunderstood, and that is the statement that, ‘every knee shall bow, and every tongue shall confess.’ [Isaiah 45:23; Romans 14:10–11; Philippians 2:9–11; D&C 76:110; 88:104] I wonder how many of us have an idea that if a knee bows and a tongue confesses, that is a sign of forgiveness of sin and freedom from sin, and that the candidate is prepared for exaltation? If you do, you make a mistake. It does not mean that at all.

“The time will come when ‘every knee shall bow, and every tongue shall confess,’ and yet the vast majority of mankind will go into the telestial kingdom eternally. Let me read these verses: ‘The time shall come when all shall see the salvation of the Lord; when every nation, kindred, tongue, and people shall see eye to eye and shall confess before God that his judgments are just.’ [Mosiah 16:1–4.]

“It is a wonderful thing when men reach the stage when they will be willing to confess that the judgments against them are just, and they will bow the knee and will understand ‘eye to eye.’” (Doctrines of Salvation, 2:30.)

Isaiah’s intent was to assure all the world, both the wicked and the righteous, that Jesus Christ is the God of Israel and that one day all will be constrained to recognize that fact, whether or not they are or have been His disciples.

(16-38) Isaiah 46. Idols Are Idols, but Christ Is God

The poetic refrain of this chapter is at once familiar and new. It is a good example of how the Eastern mind is taught. The same theme is repeated again and again with only slight variations. In this manner the listener is driven to the inescapable conclusion of the teacher. Isaiah was a master of the technique. Isaiah enumerated the ways the Lord had been solicitous of Israel and has left her with only one conclusion: “I am God, and there is none like me” (v. 9).

(16-39) Isaiah 46:11. What Was the “Ravenous Bird from the East”?

This metaphor describes Cyrus, who was prophetically destined to humble Babylon swiftly and decisively (see Isaiah 46:11a). This is a fitting insertion and serves as a prelude to chapter 47, where Babylon’s destruction is again shown forth.

(16-40) Isaiah 47. Spiritual Babylon Is the Perverted Counterfeit of Jehovah

This chapter demonstrates as well as any scripture in the Old Testament the extent to which Satan has gone to achieve his eternal lie. From the beginning Lucifer said in his heart, “I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High” (Isaiah 14:13–14). As Zion is the spiritual offspring of the Lord Jesus Christ, so Babylon is the evil offspring of Lucifer, who fell and became Satan, “the father of all lies” (Moses 4:4). The accompanying chart demonstrates how the Babylon of this world has sought to assume dominion over the children of men.

POINTS TO PONDER

(16-41) “Go Ye out from Babylon”

Though the claim to power and greatness may be made boldly by the world and made so convincingly that multitudes may follow, it does not give the boaster the rights he claims. For every offense there is a punishment, and whether we speak of the physical Babylons of the world, which have continually oppressed men under dictatorial force, or of the spiritual Babylon of the world, which just as literally enslaves her disciples, it is the same. Babylon will be destroyed. Therefore, the Lord through His prophets warns His people: “Go ye out . . . from Babylon, from the midst of wickedness, which is spiritual Babylon” (D&C 133:14). Note Isaiah’s warnings: Babylon will be brought down to the dust (see Isaiah 47:1). She will become damned as a slave of her own evil nature (see Isaiah 47:2–3). She will fall from her favored place in the world (see Isaiah 47:5). She will be denied the very thing she boasted of possessing: children (subjects) and marriage (that which saved a woman from disgrace in a society) (see Isaiah 47:9). She will be destroyed by sources she knows not of (see Isaiah 47:11). And she will be cleansed from the earth even as by fire (see Isaiah 47:14).

Truly, Isaiah could say as did Alma, “Wickedness never was happiness” (Alma 41:10).

Your experience in studying these chapters of Isaiah should have been significant, for the words of Isaiah were written to teach the great principle that safety comes in following Messiah, the living God of heaven and earth. From the perspective of history, it is easy for people in our day to say, “O, those foolish Israelites! Why couldn’t they see?” But all the while they say that, they may themselves be feasting at the tables of Babylon, blind to the destruction that awaits her and those who serve her.

That is the message of Isaiah. It is just as pertinent for us today as it was for ancient Israel.

17
Isaiah 48–54
The Gathering of Israel and the Coming of the Messiah

(17-1) Introduction

Nephi loved to quote Isaiah. Of the fifty-five chapters in his books, nineteen are from Isaiah, and he quoted parts of other chapters of Isaiah as well. Small wonder, then, that Nephi, rather than always mentioning Isaiah by name, referred to him simply as “the prophet” (see 1 Nephi 19:24; 22:1–2; 2 Nephi 6:12, 14). He explained that he read Isaiah to his people so that he “might more fully persuade them to believe in the Lord their Redeemer” (1 Nephi 19:23).

Isaiah 48–54 includes some of Isaiah’s greatest work. Six of the seven chapters, slightly changed in some instances, are found in the Book of Mormon; the other chapter, chapter 52, is scattered throughout the sacred record. The Book of Mormon is, therefore, our greatest help in understanding this part of Isaiah’s written work.

Instructions to Students

1. Use Notes and Commentary below to help you as you read and study Isaiah 48–54. 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.)

NOTES AND COMMENTARY ON ISAIAH 48–54

(17-2) Isaiah 48:1–11. “Hear Ye This, O House of Jacob”

Isaiah 48 is the first chapter of Isaiah quoted in the Book of Mormon and is found there as 1 Nephi 20. Every verse in the Book of Mormon reads differently from the way it reads in the King James text, and many of the differences are significant. It can be assumed that the Book of Mormon text is more correct than the King James Version because Nephi lived just a little more than one hundred years after Isaiah’s time and most likely possessed a purer text than the one the King James translators worked from. Carefully compare verses 1–2, 6–7, 11, 14, 16–17, and 22 in both versions to see the significant changes.

(17-3) Isaiah 48:1–8. Judah’s Apostasy

Isaiah 48:1–2 describes Israel’s apostasy from God’s revealed ways. While these chosen people of the Lord have “come forth out of the waters of . . . baptism” (1 Nephi 20:1; compare Isaiah 48:1–2 with 1 Nephi 20:1–2), “they do not stay themselves upon the . . . Lord” (1 Nephi 20:2). In other words, they have apostatized. For this reason, the Lord elected to demonstrate His powers of omniscience. He had, He told them, “declared . . . things from the beginning,” that is, He spoke of them before their occurrence, and then “shewed them . . . suddenly” by bringing them to pass (Isaiah 48:3). This He had done, He said, lest the apostates should say, “Mine idol hath done them” (v. 5), or “Behold, I knew them” (v. 7), that is to say, “I already knew that.” The Lord then promised to defer His anger but utterly refused to give His glory to false gods or to suffer His name to be polluted (compare v. 11 with 1 Nephi 20:11). Thus the Lord’s purpose for revealing the future unto man is partly made clear: it is the solid proof that He is truly God, for no mute idol could possibly duplicate such a feat.

(17-4) Isaiah 49. Israel Scattered on the Isles of the Sea

Monte S. Nyman observed that “chapter 49 is one of the most important chapters in the whole book of Isaiah, because it also clearly foretells the mission of the Latter-day Saints and the destiny of the land of America in connection with the house of Israel. Nephi interpreted the chapter as foretelling that the land of America would receive some of scattered Israel, while his brother Jacob applied it both to the Jews in Jerusalem and to the Gentiles. Chapter 49 is of such importance that it ought to be studied diligently by every member of the Church.” (“Great Are the Words of Isaiah,” pp. 173–74.)

(17-5) Isaiah 49:1–3. “Thou Art My Servant, O Israel, in Whom I Will Be Glorified”

The entire chapter of Isaiah 49 is quoted in 1 Nephi 21. Half of verse one is missing from the King James text. What was lost from the Bible is the statement that the scattering of Israel was a direct result of the wickedness of the religious leaders. Those on the isles who are invited to hearken are the broken-off or scattered branches of the house of Israel. Nephi wrote that by his time “the more part of all the tribes” of Israel had been “scattered to and fro upon the isles of the sea” (1 Nephi 22:4). Moreover it is made clear that the person speaking in these verses, the “me” of Isaiah 49:1–2, was Israel herself. Her mouth was “like a sharp sword” (v. 2) because she possessed the word of God to give to the nations. In many places God’s message is likened to a sword with a keen edge (see Ephesians 6:17; Revelation 1:16; 2:12; D&C 6:2; 33:1). It is double-edged because it cuts regardless of the direction it is moved.

But ancient Israel did not spread the word of God as they might have done. Commissioned by the Lord and placed under covenant to bless all nations with the gospel and its priesthood power (see Abraham 2:11), most of Israel refused even to live the teachings of the Lord. Isaiah 49:2–3 may refer, therefore, to latter-day Israel. Nyman’s explanation of why this may be so is important:

“The Lord’s hiding Israel in ‘the shadow of his hand’ is clarified in the Doctrine and Covenants, where the Lord declares that the priesthood holders of this last dispensation are ‘lawful heirs, according to the flesh, and have been hid from the world with Christ in God’ (D&C 86:8–9). This description of priesthood bearers as ‘lawful heirs according to the flesh’ is a reference to the covenant which the Lord made with Abraham that all nations of the earth would be blessed through the literal seed of his body, who would bear the ministry and the priesthood (see Abraham 2:9–11). The Doctrine and Covenants also identifies latter-day Israel as the ‘seed of Abraham’ (D&C 103:17). The world did not know where scattered Israel was, but the Lord knew and had concealed them in his protective hand.

“The ‘polished shaft’ hidden in the Lord’s quiver may be a direct reference to Joseph Smith. As the ‘choice seer’ of the latter day, he was to be the Lord’s servant in a special sense (see 2 Nephi 3:6; 3 Nephi 21:10). The Prophet Joseph’s description of himself is interesting in this light:

“‘I am like a huge, rough stone rolling down from a high mountain; and the only polishing I get is when some corner gets rubbed off by coming in contact with something else, striking with accelerated force against religious bigotry, priestcraft, lawyer-craft, doctor-craft, lying editors, suborned judges and jurors, and the authority of perjured executives, backed by mobs, blasphemers, licentious and corrupt men and women—all hell knocking off a corner here and a corner there. Thus I will become a smooth and polished shaft in the quiver of the Almighty, who will give me dominion over all and every one of them, when their refuge of lies shall fail, and their hiding place shall be destroyed, while these smooth-polished stones with which I come in contact become marred.’ (TPJS, p. 304.)

“The arrow shaft is polished that it might fly truer and faster, and the shaft that is polished is generally reserved for one’s most important shot. The last dispensation, when all things are gathered in one, is the Lord’s most important ‘shot,’ so he saved his ‘polished shaft’ for this latter-day work. Joseph was called to give this generation the word of God (see D&C 5:10), which recalls also the sharp sword analogy mentioned in verse 2.” (“Great Are the Words of Isaiah,” pp. 176–77.)

(17-6) Isaiah 49:4–12. Did the Lord Forget Israel, His Chosen People?

The Restoration was a long time in coming. During the years of waiting, dispossessed Israel undoubtedly felt lonely and forsaken by the Lord. Isaiah 49:4–12 shows that loneliness. Verse 4 describes the attitude of one somewhat discouraged, yet not completely so: “I have spent my strength . . . in vain: yet surely my judgment is with the Lord” (Isaiah 49:4).

Nephi spoke of the Jews in their cast-off condition as being “a hiss and a byword and . . . hated among all nations” (1 Nephi 19:14). Isaiah 49:7 describes that condition: men despise and abhor the Lord’s covenant people. But Israel still has hope: “Though Israel be not gathered, yet shall I (Israel) be glorious in the eyes of the Lord” (v. 5). Jacob will yet be raised and restored and stand as “a light to the Gentiles” and as a beacon of “salvation unto the end of the earth” (v. 6). “In an acceptable time” God will hear their cry and “give thee [“my servant,” in 1 Nephi 21:8] for a covenant of the people” (Isaiah 49:8). That began with the call of Joseph Smith. Since then, the call has gone forth to others, “to the [spiritual] prisoners, Go forth; to them that are in [spiritual] darkness, Shew yourselves” (v. 9). They shall be fed with the fruits of the gospel—not “hunger nor thirst”—and shall be gathered into the gospel net “from far . . . from the north and from the west” (vv. 10, 12).

Nephi interpreted the foregoing verses in 1 Nephi 22. His brothers had asked if Isaiah’s words were to be interpreted spiritually or temporally, and Nephi replied that they were to be interpreted both ways (see 1 Nephi 22:1–3). He then described Israel’s scattering and gathering by the Gentiles. First Nephi 22:8–12 gives a very clear interpretation of Isaiah 49.

(17-7) Isaiah 49:13–17. God Remembers All His Covenants and Promises

Through the restoration in the latter days, God would show that He remembered the covenant He made with father Abraham.

Nephi quotes verse 1 differently than in the King James Version (see 1 Nephi 21:1). The promise says clearly that Zion will be restored and smitten no more. But even so, Zion in her forlorn condition will come to view herself as one “forsaken” of the Lord (Isaiah 49:14), but He will show that He has not forsaken her. Can mothers forget their nursing children when they cry for food? The Lord answered that question emphatically, “Yea, they may forget, yet will I not forget thee, O house of Israel” (1 Nephi 21:15; emphasis added). All that the Lord has promised will be fulfilled, for His covenant people are so much a part of Him that it is as if their name has been carved on His hands or on the walls that are continually before His eyes (see Isaiah 49:16). For this reason Israel’s children (or descendants) shall “make haste against [their] destroyers; and they that made thee waste shall go forth” (1 Nephi 21:17; note the addition of the word against in the Book of Mormon). The account in Nephi suggests that while God’s ancient people were “wasted” by their enemies, the tables will be turned in the latter days. In speaking of this truth, President Wilford Woodruff said:

“This Zion of the Lord, in all its beauty, power and glory is engraven upon the hands of Almighty God, and it is before his face continually; his decrees are set and no man can turn them aside.

“There never was a dispensation on the earth when prophets and apostles, the inspiration, revelation and power of God, the holy priesthood and the keys of the kingdom were needed more than they are in this generation. There never has been a dispensation when the friends of God and righteousness among the children of men needed more faith in the promises and prophecies than they do to-day; and there certainly never has been a generation of people on the earth that has had a greater work to perform than the inhabitants of the earth in the latter days. That is one reason why this church and kingdom has progressed from its commencement until today, in the midst of all the opposition, oppression and warfare which have been waged against it by men inspired by the evil one. If this had not been the dispensation of the fulness of times—the dispensation in which God has declared that he will establish his kingdom on the earth never more to be thrown down, the inhabitants of the earth would have been enabled to overcome the kingdom and Zion of God in this as well as in any former dispensation. But the set time has come to favor Zion, and the Lord Almighty has decreed in the heavens that every weapon formed against her shall be broken.” (In Journal of Discourses, 15:8–9.)

(17-8) Isaiah 49:18–21. Israel’s Latter-day Gathering Shall Be Rapid and Sustained

In Isaiah 49:18–21, the latter-day gathering of Israel is spoken of. In the same way that a new bride adorns herself for her wedding day, so will the Zion of the latter days spiritually adorn those who come to her for blessings. This imagery of Christ as the Bridegroom and His covenant people as His bride is seen elsewhere in the scriptures (see Isaiah 54:5; Jeremiah 3:14; Matthew 25:1–13; Revelation 19:7; D&C 33:17; 133:10, 19). And just as a bride puts on her finest clothing in preparation for the marriage, so will Israel clothe herself in righteousness in preparation for her coming “marriage” (see Revelation 19:8, where the “clothing” of the bride is described).

So many people will come, both to Zion and the Old Jerusalem, that they will complain that the land is “too strait [narrow] for me: give place to me that I may dwell” (Isaiah 49:20). This overcrowding has occurred wherever the modern gathering has taken place. The Church has a difficult time keeping up with needs for chapels and leadership because of its many converts. Modern Israel has received so many ingatherers that the land is literally “too narrow by reason of the inhabitants” (v. 19). Thus the reaction voiced in verse 21 is quite real: “Who hath begotten me these . . . ; where had they been?” In other words, where in the world did all these people (Israelites) come from?

(17-9) Isaiah 49:22–26. How Will the Gentiles Be Nursing Fathers and Mothers to Israel?

Isaiah 49:22–26 speaks of the day when God’s promises will be fulfilled and of how it will be done. The “how” is made clear in verses 22 and 23. God will set up His “standard,” the gospel, or the new and everlasting covenant (see D&C 66:2), “and they [the Gentiles] shall bring thy [the house of Israel’s] sons in their arms and thy daughters shall be carried on their shoulders. And kings shall be thy nursing fathers and their queens thy nursing mothers.” (Isaiah 49:22–23.) This prophecy has, as Nephi said, both a temporal and spiritual fulfillment (see 1 Nephi 22:3).

The “when” of the prophecy is now. Converts from throughout the world have joined the Church and then have gone throughout the world seeking to reclaim the house of Israel and bring them back to the Lord. President Spencer W. Kimball saw a partial fulfillment of these verses in the Church’s modern missionary efforts, specifically with the descendants of Lehi:

“This day of the Lamanite brings opportunity. Millions farm the steep hillsides of Andean ranges and market their produce with llamas and horses and burros. They must have the emancipating gospel. Millions serve in menial labor, eke out bare subsistence from soil and toil. They must hear the compelling truths of the gospel. Millions are tied to reservations, deprived, untrained, and less than they could be. They must have the enlightening gospel. It will break their fetters, stir their ambition, increase their vision, and open new worlds of opportunity to them. Their captivity will be at an end—captivity from misconceptions, illiteracy, superstition, fear. . . .

“The brighter day has dawned. The scattering has been accomplished; the gathering is in process. May the Lord bless us all as we become nursing fathers and mothers (see Isa. 49:23 and 1 Nephi 21:23) unto our Lamanite brethren and hasten the fulfillment of the great promises made to them.” (In Conference Report, Oct. 1965, p. 72.)

But there is another side as well. Following the end of World War I, Great Britain was given the mandate over Palestine and began to facilitate the ingathering of the Jews scattered throughout the earth. Other gentile nations, such as the United States, also rallied to assist.

President Joseph Fielding Smith spoke of the role Great Britain played in the establishment of the nation of Israel:

“From the time of the destruction of Jerusalem by Titus until the year 1917, Jerusalem was trodden down of the Gentiles. After General Allenby, at the head of the British forces, captured Palestine, that country became free from the tyranny and oppression of the Turkish empire, and after peace was declared, England sent to Palestine Dr. Herbert Samuel, a Jew, to be governor of the land, and that is the first time in all those years that a Jew has ruled in Palestine. . . .

“We see today a miracle being performed before our eyes. Following the war, which we are pleased to call the first world war, the British Premier issued a proclamation to the Jews telling them they could gather and they could have in Palestine a Jewish Home, or state. They began to gather in great numbers. At the beginning of [the 20th] century things in Palestine were in a deplorable condition. They were using wooden plows, water wheel irrigation; they had infested wells and streams. They carried water in skins as of old. Sanitation was deplorable.

“The British government changed all of this, when they obtained the mandate. You see, the mandate of Palestine was given to Great Britain. That nation and other nations spent millions of pounds in rehabilitating that land. The Sea of Galilee is now a great reservoir, and the flood waters from the various streams are being diverted into it.

“Canals have been built for irrigation, and the Jordan has been changed from its natural channel into channels or into canals on each side of the original stream. These irrigate some seven million acres, which could not be under cultivation otherwise. Hydro-electric stations have been built on these streams.” (Doctrines of Salvation, 3:259–60.)

In 1947 the United Nations voted to partition Palestine and create a Jewish state in the land for the first time in nearly two thousand years. Thus, the Gentiles participated in the fulfillment of this prophecy, although there may yet be future fulfillment.

The “prey” mentioned in Isaiah 49:24 is the house of Israel in her scattered condition. She is “prey” or “captive” because she has been unable throughout the centuries to return to her promised home or to claim her gospel blessings. Until recently many gentile countries would not permit Jewish residents to emigrate, and many still do not permit the gospel to be preached freely in their borders. All of that will change, for “even the captives of the mighty shall be taken away, and the prey of the terrible shall be delivered” (v. 25). When Jacob quoted this verse in the Book of Mormon, he added these significant words: “For the Mighty God shall deliver his covenant people” (2 Nephi 6:17), and thus, “all flesh shall know that I the Lord am thy Savior and thy Redeemer, the Mighty One of Jacob” (v. 18). First the Lord predicts it, then He brings it to pass; only a “mighty one” could perform such a task. Nephi made it very clear that all who seek to thwart the Lord in bringing this great thing to pass shall be destroyed, for “they shall fall into the pit which they digged to ensnare the people of the Lord” (1 Nephi 22:14).

(17-10) Isaiah 49:26. An Addition to Isaiah from the Book of Mormon

In his work on Isaiah, Nyman noted a significant addition to Isaiah: “As Nephi commented on Isaiah 49 in 1 Nephi 22, he quoted or paraphrased three verses from ‘the prophet,’ obviously Isaiah. We do not have these verses in the present Bible text, but they fit very well into the context of Isaiah 49 and 50. We can illustrate this by placing [1 Nephi 22:15–17] between the last verse of chapter 49 and the first verse of chapter 50.” (“Great Are the Words of Isaiah,” p. 191.)

(17-11) Isaiah 50. “Where Is the Bill of Your Mother’s Divorcement?”

The Lord employed the figure of a divorce and the sale of a slave to teach that though Israel’s past apostasy scattered them among the nations, the Lord had not set aside the original covenant He made with His people. Chapter 50 continues the theme begun in chapters 48 and 49 that in the last days Israel would be gathered and established again.

Under Mosaic law a man who divorced his wife was required to give her a written bill of divorce. She was then free to marry again (see Deuteronomy 24:1–4). Likewise, under the ancient laws, a man could sell himself or his children into slavery to satisfy his creditors. But the Lord had no creditors; neither had He divorced His “wife,” Israel. Instead, Israel had separated herself from the Lord by her sins and was in debt to her evil creditors. “For your iniquities have ye sold yourselves, and for your transgressions is your mother put away” (Isaiah 50:1).

But the Lord has power both to redeem Israel from their creditors and to forgive their transgressions against Him. This He assured them He will do. Speaking of the future as if it were already past, He reminded them that He tried to do so once before when He, Jehovah, came to earth as Jesus Christ. This statement is a messianic passage, since Jesus is both Redeemer from sin and Deliverer from evil ways. Yet when He appeared on earth, there was no man ready to receive Him; when He called upon men to repent, there was none to answer (see v. 2). He gave His “back to the smiters” (He was scourged) and hid not His face “from shame and spitting” (v. 6; compare Matthew 26:67; 27:26). But in spite of such rejection and treatment, He still did not divorce Israel or sell her as a slave. The covenant was still in effect, and Israel would be restored to the status of a free and faithful wife of Jehovah.

The foregoing imagery may also refer to scattered Israel, for Israel, too, has been smitten and spat upon and scourged through the centuries. Still, Israel is represented as saying that “the Lord will help me; . . . I know I shall not be ashamed” (Isaiah 50:7). Israel’s confidence and trust in God appears unbounded. “He is near that justifieth me; who will contend with me?” (v. 8). The “he” in this verse is clearly “the Lord” in a parallel verse in 2 Nephi 7:8. “Behold, the Lord God will help me; who is he that shall condemn me?” (Isaiah 50:9). Israel then asks a question, as if they have learned something by their past experiences. “Who is among you . . . that walketh in darkness, and hath no light?” (v. 10). People trust in themselves; they do not trust in God. Instead, they “walk in the light of [their own] fire, and in the sparks that [they themselves] have kindled” (v. 11). They who refuse God’s revelations and put their trust in their own reason “shall lie down in sorrow” (v. 11).

(17-12) Isaiah 51:1–3. What Is Meant By the “Hole . . . Whence Ye Are Digged”?

God’s promises to Israel were stated in a direct way in the Abrahamic covenant. Most Latter-day Saints have patriarchal blessings that declare their descent from Abraham through one of the twelve tribes. Abraham, then, is the “rock” from whence Israel was hewn and the “pit” from whence they were digged. Israel, both ancient and modern, is urged to “look unto Abraham [our] father, and unto Sarah” (Isaiah 51:1–2). They are the ones through whom the Saints claim their promised blessings. By means of the covenant established with Abraham and Sarah, “the Lord shall comfort Zion” and make “her desert like the garden of the Lord” (v. 3). This passage is a plain assurance that God will fulfill for Abraham and his descendants all that He has promised in the covenant.

(17-13) Isaiah 51:4. What Law Will Proceed from God?

Isaiah 51:4 contains a prophecy of the restoration of the gospel law and covenant in the last days. That law and covenant includes modern scripture and living prophets to reveal God’s will anew.

(17-14) Isaiah 51:4–16. Who Is Speaking in These Verses?

In Isaiah 51:4–16, great emphasis is placed on the pronouns me and my: “my people,” “my nation,” “my judgment,” “my righteousness,” “my salvation,” “mine arm,” “my law” (vv. 4–8). The Lord emphasized these things to stress His relationship with us. He is our Creator, He is our Judge, He is our Savior, and He is our perfect Exemplar. And though the earth itself “shall vanish away like smoke, and . . . wax old like a garment” (v. 6), the qualities He claims for Himself will endure forever. God is permanent, stable, upright, and dependable. Those who trust in Him need not fear “the reproach of men” (v. 7) but should “awake” and “put on strength . . . as in the ancient days” (v. 9). This call is from God to His latter-day children to return to Him and “come with singing unto Zion” where “sorrow and mourning shall flee away” (v. 11).

As do many other passages in the Old Testament, these verses bear strong witness that Jehovah, the God of the Old Testament, is the same person as Jesus Christ of the New.

(17-15) Isaiah 51:17–23. Who Were the “Two Sons” Who Fainted?

For centuries the covenant people of the Lord have “drunk at the hand of the Lord the cup of his fury,” or in other words, they reaped the results of their refusal to heed His word and this “wrung them out” (Isaiah 51:17). And the days of judgments for Israel are not finished yet. In the battle of Armageddon, the Jewish nation will once again undergo great oppression and judgment (see Enrichment I).

The text of 2 Nephi 8:19–20 taken from the brass plates suggests that the two sons may be the two witnesses of Revelation 11:1–6 who will keep the armies from defeating the Jews (see also D&C 77:15). The two witnesses are discussed in detail in Reading I-6.

By means of these two servants of God and the miracles they work, God will remove from Israel’s hand “the cup of trembling, even the dregs of the cup of my fury.” The promise is “thou shalt no more drink it again” (Isaiah 51:22.) Instead, the cup of fury shall be given to those who have trampled on and walked over the covenant people of the Lord. It will then be their turn to know suffering. (See v. 23.)

(17-16) Isaiah 52:1–6. “Put on Thy Strength, O Zion”

As shown in Notes and Commentary on Isaiah 2:3, there will be two headquarters for the Lord and His people during the Millennium: Zion, the New Jerusalem, on the American continent; and Zion, the Old Jerusalem, in the Holy Land.

Isaiah 52:1–2 is quoted in three places in the Book of Mormon (see 2 Nephi 8:24–25; 3 Nephi 20:36–37; Moroni 10:31) and once in the Doctrine and Covenants. In Doctrine and Covenants 113:7–8, Joseph Smith answered questions about the meaning of Isaiah 52:1–2. He showed that the beautiful garments symbolized the priesthood power restored to the house of Israel in the last days and that the loosing of the bands from her neck signified the removal of the curses of God. If Israel would return to God, new revelations would be given.

When the Savior cited passages from Isaiah 52, He omitted verses 4 and 5, perhaps these verses did not apply to the Nephites at that time (see 3 Nephi 20:36–40).

(17-17) Isaiah 52:7. “How Beautiful upon the Mountain Are the Feet of Him That Bringeth Good Tidings”

Isaiah 52:7 is a scripture significant to missionary work. Its interpretation was given in the Book of Mormon where Abinadi was asked its meaning by the priests of King Noah (see Mosiah 12:20–24). The bringer of “good tidings” is Jesus Christ, the “founder of peace.” Those who publish that peace are the servants of the Lord who spread His word.

(17-18) Isaiah 52:8–10. A Passage Often Quoted

Nyman noted that “these verses are quoted four times in the Book of Mormon, and always as a unit, although the Savior once interpolated a comment between verses 8 and 9 when he quoted them (see 3 Nephi 20:33). Although verse 8 speaks about Zion while verse 9 speaks about Jerusalem, the Savior quoted all three verses twice to the Nephites and said they would be fulfilled through both the Nephites and the Jews. This again shows the dual nature of Isaiah’s prophecies. The Savior first quoted this passage following His declaration that the land of America was to be given to Lehi’s descendants after the Gentiles reject the fulness of the gospel and are ‘trodden under foot’ by the house of Israel; he said this would fulfill the words of the prophet Isaiah (see 3 Nephi 16:10–20). He later quoted the passage while instructing the Nephites concerning the restoration of the Jews. He changed the wording from ‘thy watchmen’ to ‘their watchmen,’ as he was referring to Jerusalem’s watchmen in this case rather than those of Zion (see 3 Nephi 20:29–35). Abinadi also recognized the universal application of this passage in teaching that ‘the salvation of the Lord shall be declared to every nation, kindred, tongue, and people’ and quoting these three verses as evidence (see Mosiah 15:28–31). Joseph Smith designated Jackson County, Missouri, as the Zion spoken of in verse 8 (see TPJS, pp. 79–80). The ‘watchmen’ are those who preach the gospel, as indicated in verse 7. The song to be sung in Zion will be a new song, sung when all will know Christ (i.e., during the Millennium). The words of the song, which will include parts of verse 8, are recorded in Doctrine and Covenants 84:99–102.” (“Great Are the Words of Isaiah,” p. 199.)

(17-19) Isaiah 52:11–12. Why Does the Lord Counsel That the Departure from Babylon Be Not “with Haste”?

In language closely parallel to Isaiah’s, the Doctrine and Covenants explains that the Lord’s servants, those who “bear the vessels of the Lord” (D&C 133:5), are to flee from Babylon, which is defined as “wickedness, which is spiritual Babylon” (D&C 133:14). Then follows what is almost a direct quotation of Isaiah 52:12 with the additional admonition to “let all things be prepared before you” and to “not look back lest sudden destruction come upon [you]” (D&C 133:15). This addition clarifies Isaiah’s command. He admonished Israel to gather (depart from wickedness) but in an orderly manner under the Lord’s direction. Had the early Saints of this dispensation observed this direction to the letter, their flight to Zion in Missouri and the events that followed might have turned out differently (see D&C 58:56; 63:24; 101:67–68, 70, 74). The presiding elders in Missouri issued the following counsel in July of 1833:

“For the disciples to suppose that they can come to this land without ought to eat, or to drink, or to wear, or anything to purchase these necessaries with, is a vain thought. For them to suppose that the Lord will open the windows of heaven, and rain down angel’s food for them by the way, when their whole journey lies through a fertile country, stored with the blessings of life from His own hand for them to subsist upon, is also vain. For them to suppose that their clothes and shoes will not wear out upon the journey, when the whole of it lies through a country where there are thousands of sheep from which wool in abundance can be procured to make them garments, and cattle upon a thousand hills, to afford leather for shoes, is just as vain. . . .

“. . . Do not conclude from these remarks, brethren, that we doubt in the least, that the Lord will provide for His Saints in these last days; or think that we would extend our hands to steady the ark; for this is not the case. We know that the Saints have the unchangeable word of God that they shall be provided for; yet we know, if any are imprudent, or lavish, or negligent, or indolent, in taking that proper care, and making that proper use of what the Lord has made them stewards over, they are not counted wise; for a strict account of every one’s stewardship is required, not only in time, but will be in eternity. Neither do we apprehend that we shall be considered putting out our hands to steady the ark of God by giving advice to our brethren upon important points relative to their coming to Zion, when the experience of almost two years’ gathering, has taught us to revere that sacred word from heaven, ‘Let not your flight be in haste, but let all things be prepared before you.’” (History of the Church, 1:382–83.)

(17-20) Isaiah 52:13–15. Who Is the Servant?

Isaiah 52:13–15 is a dualistic prophecy. On the one hand, it refers to Jesus Christ. These verses belong with Isaiah 53 as introductory material for the greatest of the Old Testament messianic chapters. The Savior’s “visage was so marred more than any man” (Isaiah 52:14) when He suffered for the sins of mankind and was crucified on Calvary. Nails—metal spikes—were driven into His hands and feet, and a spear pierced His side to ensure His death (see John 19:17–18, 32–34).

On the other hand, the Savior Himself made it clear that Isaiah 52:13 also had reference to a servant involved in the “great and marvelous work” of the Father in the latter days (3 Nephi 21:9). The Book of Mormon verse undoubtedly refers to Joseph Smith and the Restoration. Men “marred” him, persecuting him throughout his life until they succeeded in killing him. Yet power was given him by the Father “to bring forth unto the Gentiles” the Book of Mormon as well as other latter-day revelations (see 3 Nephi 21:10–11; see also D&C 3; 10). As a result, kings and rulers of the earth behold and consider things “which had not been told them” (Isaiah 52:15).

(17-21) Isaiah 53:1–2. How Did Isaiah Foresee People Receiving Christ?

When Isaiah spoke of the Savior as being a “tender plant” without form and comeliness, he meant that Jesus was born as a small, helpless infant just as all people are. Jesus grew as other people do.

President Joseph Fielding Smith wrote: “Did not Christ grow up as a tender plant? There was nothing about him to cause people to single him out. In appearance he was like men; and so it is expressed here by the prophet that he had no form or comeliness, that is, he was not so distinctive, so different from others that people would recognize him as the Son of God. He appeared as a mortal man.” (Doctrines of Salvation, 1:23.)

(17-22) Isaiah 53:3. In What Ways Was Jesus a “Man of Sorrows and Acquainted with Grief”?

Jesus experienced tragedy and sorrow throughout His life. Members of His own family did not accept Him as the Messiah at first (see John 7:5). People in His hometown sought to kill Him (see Luke 4:16–30). His countrymen, the Jews, rejected His messianic calling (see John 1:11). One friend betrayed Him; another denied knowing Him (see Luke 22:48, 54–62). In the end, “all the disciples forsook him, and fled” (Matthew 25:56). His enemies demanded His crucifixion (see Matthew 27:22–23).

President Joseph Fielding Smith asked: “Was not Christ a man of sorrows? Was he not rejected of men? Was he not acquainted with grief? Did not the people (figuratively) hide their faces from him? Did not the people esteem him not? Surely he knew our griefs and carried our sorrows, but he was thought to be stricken of God and forsaken by him. Did not the people say that? How true all these things are!” (Doctrines of Salvation, 1:24.)

(17-23) Isaiah 53:4–9. “He Was Wounded for Our Transgressions”

Jesus suffered and was crucified for men’s transgressions. “But few details of the actual crucifixion are given us. We know however that our Lord was nailed to the cross by spikes driven through the hands and feet, as was the Roman method, and not bound only by cords as was the custom in inflicting this form of punishment among some other nations. Death by crucifixion was at once the most lingering and most painful of all forms of execution. The victim lived in ever increasing torture, generally for many hours, sometimes for days. The spikes so cruelly driven through hands and feet penetrated and crushed sensitive nerves and quivering tendons, yet inflicted no mortal wound. The welcome relief of death came through the exhaustion caused by intense and unremitting pain, through localized inflammation and congestion of organs incident to the strained and unnatural posture of the body.” (James E. Talmage, Jesus the Christ, p. 655.)

But it was not just on the cross Christ suffered. In the Garden of Gethsemane He began the suffering that allowed Him to take the sins of the world upon Himself, or as Isaiah says, to bear our griefs and carry our sorrows (see Isaiah 53:4). Speaking of this suffering and pain, Elder Talmage wrote:

“Christ’s agony in the garden is unfathomable by the finite mind, both as to intensity and cause. The thought that He suffered through fear of death is untenable. Death to Him was preliminary to resurrection and triumphal return to the Father from whom He had come, and to a state of glory even beyond what He had before possessed; and, moreover, it was within His power to lay down His life voluntarily. He struggled and groaned under a burden such as no other being who has lived on earth might even conceive as possible. It was not physical pain, nor mental anguish alone, that caused Him to suffer such torture as to produce an extrusion of blood from every pore; but a spiritual agony of soul such as only God was capable of experiencing. No other man, however great his powers of physical or mental endurance, could have suffered so; for his human organism would have succumbed, and syncope would have produced unconsciousness and welcome oblivion. In that hour of anguish Christ met and overcame all the horrors that Satan, ‘the prince of this world’ could inflict. The frightful struggle incident to the temptations immediately following the Lord’s baptism was surpassed and overshadowed by this supreme contest with the powers of evil.

“In some manner, actual and terribly real though to man incomprehensible, the Savior took upon Himself the burden of the sins of mankind from Adam to the end of the world. Modern revelation assists us to a partial understanding of the awful experience. In March 1830, the glorified Lord, Jesus Christ, thus spake: ‘For behold, I, God, have suffered these things for all, that they might not suffer if they would repent, but if they would not repent, they must suffer even as I, which suffering caused myself, even God, the greatest of all, to tremble because of pain, and to bleed at every pore, and to suffer both body and spirit: and would that I might not drink the bitter cup and shrink—nevertheless, glory be to the Father, and I partook and finished my preparations unto the children of men.’” (Jesus the Christ, pp. 613–14.)

The Savior’s suffering was a vicarious act of one totally innocent assuming responsibility for myriads of guilty ones. Thus, Isaiah said, “He hath borne our griefs, and carried our sorrows” and “was wounded for our transgressions, [and] bruised for our iniquities” (Isaiah 53:4–5).

When Jesus stood before Pilate, the governor of Judea, “he was accused by the chief priests and elders” of many evil things, but “he answered nothing” in return (Matthew 27:12). “Then said Pilate unto him, Hearest thou not how many things they witness against thee?” But Jesus held His peace and “answered him . . . never a word; insomuch that the governor marvelled greatly.” (Matthew 27:13–14.) In fulfillment of Isaiah’s prophecy, “as a sheep before her shearers is dumb,” so Jesus “openeth not his mouth” (Isaiah 53:7).

While it was yet early in the morning, the soldiers in charge of Jesus brought Him “from Caiaphas [the high priest] unto the hall of judgment” of Pilate’s residence (John 18:28). Later, at the time of crucifixion, Jesus’ cross was placed between two evil men who were thieves (see John 19:18; Luke 23:32–33). After Jesus’ death on the cross, Joseph of Arimathea, a rich man, went to Pilate and begged for permission to bury Jesus. Joseph laid the body “in his own new tomb, which he had hewn out in the rock” (Matthew 27:60). An examination of Matthew’s account shows that the remarkable detail with which Isaiah foretold the Savior’s arrest, trial, death, and burial was accurate.

(17-24) Isaiah 53:10. Did It “Please” Father in Heaven to “Bruise” His Son?

Obviously God was not pleased with the way Jesus was treated, but He was pleased with His Son’s “offering for sin” (Isaiah 53:10). The Atonement met the strictest demands of God’s innate justice and made forgiveness and mercy possible on certain terms.

Elder Melvin J. Ballard explained why it pleased God not to interfere: “In that hour I think I can see our dear Father behind the veil looking upon these dying struggles until even he could not endure it any longer; and, like the mother who bids farewell to her dying child, has to be taken out of the room, so as not to look upon the last struggles, so he bowed his head, and hid in some part of his universe, his great heart almost breaking for the love that he had for his Son. Oh, in that moment when he might have saved his Son, I thank him and praise him that he did not fail us, for he had not only the love of his Son in mind, but he also had love for us. I rejoice that he did not interfere, and that his love for us made it possible for him to endure to look upon the sufferings of his Son and give him finally to us, our Savior and our Redeemer. Without him, without his sacrifice, we would have remained, and we would never have come glorified into his presence. And so this is what it cost, in part, for our Father in Heaven to give the gift of his Son unto men.” (Bryant S. Hinckley, Sermons and Missionary Services of Melvin Joseph Ballard, pp. 154–55.)

(17-25) Isaiah 53:10. In What Way Does Christ, through His Righteous Offering, “See His Seed”? Who Are the Seed of Christ?

Abinadi explained who the seed of Christ will be (see Mosiah 15:10–13).

Elder Bruce R. McConkie summarized what Abinadi taught as follows: “The seed of Christ are those who are adopted into his family, who by faith have become his sons and his daughters. (Mosiah 5:7.) They are the children of Christ in that they are his followers and disciples and keep his commandments. (4 Ne. 17; Morm. 9:26; Moro. 7:19.)” (Mormon Doctrine, p. 700.)

(17-26) Isaiah 53:11. How Did Christ’s Sacrifice “Satisfy” the Father and Thus “Justify Many”?

The law of justice requires punishment for every sin. In making an Atonement for the sins of all, Jesus satisfied the full demands of justice and made forgiveness of sins possible. President Joseph Fielding Smith explained:

“Then Jesus Christ came upon the scene as the Mediator between man and God, and the Advocate for man with the Father. He pleads our cause. As our Mediator, through his ministry, he labors to reconcile us, to bring us into agreement with God his Father.

“An advocate is one who defends or pleads for or in behalf of another. A mediator is one who reconciles or brings about agreement between parties.

“That is part of his great mission. He stands between the Father and man. When he was upon earth, he prayed frequently for his disciples, pleading with his Father in their behalf, and he has been pleading ever since, and he stands between us and God our Father.” (Doctrines of Salvation, 1:26–27.)

(17-27) Isaiah 53:12. How Will Jesus Receive a “Portion with the Great” and “Divide the Spoil with the Strong”?

As the literal and faithful Son of God, Jesus inherits all that the Father has to give (see John 16:15). If we accept the Atonement of Christ and live worthy lives, we may become “joint-heirs” with Christ (Romans 8:17). Elder McConkie defined the term joint heir as follows:

“A joint-heir is one who inherits equally with all other heirs including the Chief Heir who is the Son. Each joint-heir has an equal and an undivided portion of the whole of everything. If one knows all things, so do all others. If one has all power, so do all those who inherit jointly with him. If the universe belongs to one, so it does equally to the total of all upon whom the joint inheritances are bestowed.

“Joint-heirs are possessors of all things. (D. & C. 50:26–28.) All things are theirs for they have exaltation. (D. & C. 76:50–60.) They are made ‘equal’ with their Lord. (D. & C. 88:107.) They gain all power both in heaven and on earth and receive the fulness of the Father, and all knowledge and truth are theirs. (D. & C. 93:15–30.) They are gods. (D. & C. 132:20.)” (Mormon Doctrine, p. 395.)

(17-28) Isaiah 54:1–8. The Bride of the Lord Is Prepared

Once again the figure of a marriage is employed. Israel is called a barren wife because of her inability or unwillingness to produce spiritual offspring for the Lord. But in the end, when she is gathered once again, there will be more children from the “desolate,” or temporarily forsaken, wife than when she enjoyed her wedded status in ancient times (Isaiah 54:1). This being true, space must be found so that the latter-day “tent” of Zion can be expanded to accommodate them all. When one wishes to make a small tent larger, one must pull up the stakes and move to a further distance from the center pole. This is what is meant by lengthening the cords and strengthening the stakes (v. 2; see also Notes and Commentary on Isaiah 33:20–24). Israel’s latter-day growth through conversion and gathering is represented as breaking “forth on the right hand and on the left” (Isaiah 54:3).

In ancient times, the inability to bear children was considered a great curse by women of the Middle East. As a gathered “wife,” Israel will forget the shame or cast-off status of her earlier years and rejoice in her new and prosperous condition. She is once again “married” to the Lord (see vv. 4–5). The barren or forsaken years, though they seemed long, were but a small moment compared to the vast eternity that lies ahead (see vv. 6–8).

(17-29) Isaiah 54:9–17. What Is Meant by the “Waters of Noah”?

When God makes promises, He keeps them. He vowed to send a flood to cleanse the earth in Noah’s day and then covenanted with Noah that He would never again destroy the earth in that manner (see Genesis 9:13–17). His promise to restore Israel in the latter days is “as the waters of Noah unto me” (Isaiah 54:9), that is, His promise to restore Israel is just as sure as His promise to Noah. Mountains may depart and “hills be removed” (v. 10), but God’s promise will still see fulfillment.

In her gathered condition Zion shall be beautiful. The precious gems mentioned in verses 11 and 12 represent the material and spiritual blessings that redeemed Israel will enjoy (see also Revelation 21:19–21), including children being “taught of the Lord” (Isaiah 54:13) and knowing great peace. Those who gather together to oppress latter-day Israel “shall fall for thy sake” (v. 15), for “no weapon that is formed against thee shall prosper” (v. 17; see also Doctrine and Covenants 71:9–10, where a similar promise is made to Joseph Smith and Sidney Rigdon).

POINTS TO PONDER

(17-30) Isaiah’s Witness of Christ Is of Value to Latter-day Saints

As you read these chapters of Isaiah, did you notice how Latter-day Saints are the only ones who can fully understand what Isaiah foresaw? The scholars of the world made a significant contribution to your understanding of the history and language of Isaiah. But only modern prophets can provide the key to understanding what the prophet saw when he wrote of future realms. More than any other people, the Latter-day Saints can understand why the Savior said, “Great are the words of Isaiah” (3 Nephi 23:1).

(17-31) You Can Gain Greater Appreciation for the Mission of Christ

When Jesus came the first time, He came to His own people, but they knew Him not (see John 1:11). Isaiah had been called to his ministry to testify of Christ so that Christ’s own people would not be justified in rejecting Him.

Read Isaiah 53, and then read the accounts in the four Gospels of the last week of the Savior’s life (see Matthew 26–28; Mark 14–16; Luke 22–24; John 18–21). Reread Isaiah 53, slowly and thoughtfully. Ponder each phrase carefully. Identify aspects of the Lord’s mortal life that Isaiah prophesied of. How do the prophecies in Isaiah 53 help you to understand and appreciate the Savior?

18
Isaiah 55–66
The Last Days and the Millennium

(18-1) Introduction

Jesus said, “Great are the words of Isaiah” (3 Nephi 23:1). That statement is true not only of Isaiah’s powers of expression but also of his ability to see into the future, to reveal things of future generations. Of particular interest are his revelations pertaining to our own time—the last days—and the great Millennium that will follow. Truly, as Jesus said, “great are the words of Isaiah, for surely he spake as touching all things concerning my people which are of the house of Israel” (3 Nephi 23:1–2).

Instructions to Students

1. Use Notes and Commentary below to help you as you read and study Isaiah 55–66.

2. Complete Points to Ponder as directed by your teacher. (Individual-study students should complete all of this section.)

NOTES AND COMMENTARY ON ISAIAH 55–66

(18-2) Isaiah 55:1–2. “Come Ye to the Waters . . . Buy, and Eat”

This passage about coming to the waters and eating is repeated by Jacob in his sermon on the Atonement and forms the basis for his plea that all will come and partake of the blessings of redemption. The Book of Mormon passage has some additions that are significant. Carefully compare Isaiah 55:1 with 2 Nephi 9:50–51.

The meaning of the scriptures is clear. Jesus is the “living water” and “the bread of life” (see John 4:13; 6:47–51), and His gracious gifts to men are free. The invitation to come unto Christ and obtain those gifts without money and without price suggests not that they can be obtained without effort but that one does not need the goods of this world to obtain them.

Elder Marion G. Romney explained what price is required:

“When earth life is over and things appear in their true perspective, we shall more clearly see and realize what the Lord and his prophets have repeatedly told us, that the fruits of the gospel are the only objectives worthy of life’s full efforts. Their possessor obtains true wealth—wealth in the Lord’s view of values. . . .

“I conceive the blessings of the gospel to be of such inestimable worth that the price for them must be very exacting, and if I correctly understand what the Lord has said on the subject, it is. The price, however, is within the reach of us all, because it is not to be paid in money nor in any of this world’s goods but in righteous living. What is required is wholehearted devotion to the gospel and unreserved allegiance to the Church of Jesus Christ of Latter-day Saints. . . .

“A half-hearted performance is not enough. We cannot obtain these blessings and be like the rich young man who protested that he had kept the commandments from his youth up but who went away sorrowful when, in answer to the question, ‘What lack I yet?’ Jesus said unto him,

“‘If thou wilt be perfect, go and sell that thou hast, and give to the poor . . . and come and follow me.’ (Matt. 19:21.) Evidently he could live everything but the welfare program.

“There can be no such reservation. We must be willing to sacrifice everything. Through self-discipline and devotion we must demonstrate to the Lord that we are willing to serve him under all circumstances. When we have done this, we shall receive an assurance that we shall have eternal life in the world to come. Then we shall have peace in this world.” (In Conference Report, Oct. 1949, pp. 39, 43–44.)

(18-3) Isaiah 55:3. “The Sure Mercies of David”

For an explanation of who “David” is, see Notes and Commentary on Isaiah 11:1.

(18-4) Isaiah 55:8–13. How May God’s Children Partake of His Goodness?

God’s ways, words, and thoughts are not like ours: they are higher and greater. As the rain comes down from heaven to help crops grow and provide food for us, so will the words of God feed and prosper our souls if we incline our ears to hear His word. But often we are tempted to forget God and trust in our own wisdom or reject God’s way of doing things because they are not done as we think they should be done.

Elder John Taylor commented on the passage in Isaiah: “We know in part, and see in part, and comprehend in part; and many of the things of God are hid from our view, both things that are past, things that are present, and things that are to come. Hence the world in general sit in judgment upon the actions of God that are passing among them, they make use of the weak judgment that God has given them to scan the designs of God, to unravel the mysteries that are past, and things that are still hid, forgetting that no man knows the things of God but by the Spirit of God; forgetting that the wisdom of this world is foolishness with God; forgetting that no man in and of himself is competent to unravel the designs and know the purposes of Jehovah, whether in relation to the past, present, or future; and hence, forgetting this, they fall into all kinds of blunders; they blunder over things that are contained in the Scriptures, some of which are a representation of the follies and weaknesses of men, and some of them perhaps may be the wisdom and intelligence of God, that are as far above their wisdom and intelligence as the heavens are above the earth.” (In Journal of Discourses, 1:368.)

(18-5) Isaiah 56:1–8. Who Are the “Son of the Stranger” and the “Eunuch”? What Is Their Significance?

To understand Isaiah’s meaning in 56:1–8, one must understand the significance of three words and their meaning to ancient Israel. The words are Sabbath, strangers, and eunuchs.

Sabbath. Modern readers think only of Sunday, or the Lord’s day, as the Sabbath, but for ancient Israel Sabbath had a wider meaning. The weekly sabbath was only one of several days called the Sabbath. All of the feast days, including Passover, Pentecost, Tabernacles, and the day of Atonement, were also called sabbaths (see Samuel Fallows, ed., The Popular and Critical Bible Encyclopedia and Scriptural Dictionary, s.v. “Sabbath”; James Hastings, ed., A Dictionary of the Bible, s.v. “Sabbaths.”) Thus, to “keep my sabbaths [plural]” (v. 4) implied a keeping of the whole law of Moses, since the various feasts covered many aspects of the Israelites’ commitment to God. Also, by revelation, the Lord told Moses that keeping the Sabbath was a sign of the covenant between Israel and God (see Exodus 31:13, 16–17). When Isaiah talked about polluting the Sabbath, he meant far more than simply working or playing on Sunday (Saturday for the Jews).

Strangers. “A stranger in the Mosaic law, and in the Old Testament generally, means one not of Israelitish descent dwelling with the Hebrews, as distinguished from a foreigner temporarily visiting the land [Exodus 20:10; Leviticus 16:29; 17:8; 2 Samuel 1:13; Ezekiel 14:7]. The stranger was not a full citizen, yet he had recognized rights and duties. He was under the protection of God, and the Israelites were charged to treat him kindly [Leviticus 19:33–34; Deuteronomy 10:18–19].” (Fallows, ed., Bible Encyclopedia, s.v. “strangers.”)

Eunuchs. Under the Mosaic law, anyone who had been sexually mutilated was not allowed into full fellowship in the house of Israel (see Deuteronomy 23:1–2). The law was likely written because wholeness of body typified or symbolized spiritual wholeness. (See Old Testament Student Manual: Genesis–2 Samuel [religion 301, 2003], pp. 229–30.) A priest or Levite who was a eunuch could not function in the priesthood offices (see Leviticus 21:17–23).

With an understanding of these three words, one can see the beauty of Isaiah’s promise given in Isaiah 56. Strangers (Gentiles) and eunuchs (those previously excluded from full fellowship with the covenant people, and who felt they could produce no fruit in the covenant, being “a dry tree” [v. 3]) would now find the full blessings of God extended to them if they kept the sabbaths (epitomizing the law of God). Not only will the “outcasts of Israel” (those who were scattered) be gathered in the last days, but so will “others” (v. 8). Whether one is a literal descendant of Israel will not matter as much as whether one will make and keep the covenant with God. In the age of restoration, the house of God will be “an house of prayer for all people” (v. 7; emphasis added).

(18-6) Isaiah 56:9–12. To Whom Might the Special Figures in These Verses Refer?

There is no general agreement among scholars about the meaning of “beasts,” “watchmen,” “dogs,” and “shepherds” mentioned in Isaiah 56:9–12. The beasts devour, the watchmen are blind, the dogs are mute and greedy, and the shepherds are without understanding. In a latter-day context, which this seems to be, these figures may point to the Gentiles who reject the gospel when it is presented to them and seek to have others do the same. This passage may also refer to those who have the gospel (watch over the flock) but do not make it available to others.

“Kimchi observes, ‘The flock is intrusted to the care of these watchmen. The wild beasts come; these dogs bark not; and the wild beasts devour the flock. Thus they do not profit the flock. Yea, they injure it; for the owner trusts in them, that they will watch and be faithful; but they are not. These are the false teachers and careless shepherds.’” (Adam Clarke, The Holy Bible . . . with a Commentary and Critical Notes, 4:212.)

These words are an apt description of the Christian world of the last days. Read Nephi’s comments about the churches of today (see 2 Nephi 28:3–9) and compare them with Moroni’s comments (see Mormon 8:31–33, 37–39).

(18-7) Isaiah 57. “There Is No Peace, Saith My God, to the Wicked”

When the righteous die, they go to paradise, a state of peace and rest. The wicked, on the other hand, know no peace. Isaiah 57:3–12 refers to general wickedness and uses Israel’s faithlessness to God, described here and in other places as adultery, for an example (see vv. 7–8). “I will declare thy righteousness, and thy works,” the Lord said, “for they shall not profit thee” (v. 12). The book of Proverbs perhaps states it best: “Treasures of wickedness profit nothing: but righteousness delivereth from death” (Proverbs 10:2).

(18-8) Isaiah 58:1–7. Is There a Proper Way to Fast?

Men who truly love the Lord seek to overcome their sins and to draw nearer to the Lord in fasting and prayer. Whether Isaiah 58:1–7 refers to ancient or to modern Israel, or to both, is not clear. It is certain that there is a proper way to fast and to commune with God. The guilty Israelites described in these verses seem to have been disturbed because they fasted and God seemed not to notice; they afflicted their souls and God failed to regard their sufferings (see v. 3). But the Lord pointed out that they were fasting for improper reasons. Instead of abstaining from food and the activities of the world, they continued in their labors and pleasures (see v. 3). “Behold, ye fast for strife and debate, and [seek for strength] to smite with the fist of wickedness” (v. 4). That is not the kind of fast the Lord enjoined. The Lord challenged them to answer if their kind of fasting is the fast “that I have chosen” (v. 5). In other words, is it a proper fast, pleasing to Him? Does it show true humility and reliance on God? Fasting has genuine spiritual purpose: it breaks the bands of wickedness, sets free the spiritually oppressed, and provides bread for the hungry and covering for the naked (see vv. 6–7). Bishop John H. Vandenberg explained:

“I suppose when he speaks of ‘loosing the bands of wickedness’ of ‘undoing the heavy burdens,’ and the ‘breaking of every yoke’ that he is referring to the wickedness of people who think only of themselves in selfishness, vanity, pride, and having hearts so set upon the things of this world that the two great commandments of loving God and loving neighbor are entirely forgotten. The principles of loving thy neighbor and of loving God are encompassed in the true purpose of the fast.

“Certainly, it takes no imagination to understand what is meant when he says, ‘. . . that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh?’

“He meant that in addition to taking care of the poor, that we should watch over our own kin and be responsible for our father, mother, brother, and sister when they are in need.

“It is here that I would like to state that the Lord has caused a day of fasting and prayer to be set up in this day so that collectively the Church might join together to fulfil the purposes of fasting.” (In Conference Report, Apr. 1963, p. 28.)

(18-9) Isaiah 58:8–12. Promises for Those Who Fast Properly

Bishop Vandenberg explained the significance of the blessings promised in Isaiah 58:8–12:

“Listen again to Isaiah and this promise, ‘Then shall thy light break forth as the morning, and thine health shall spring forth speedily: . . .’ (Isa. 58:8.) What would this be worth to you? Think of what it means. ‘. . . and thy righteousness shall go before thee; the glory of the Lord shall be thy rereward. . . .’

“Further, ‘Then shalt thou call, and the Lord shall answer; thou shalt cry, and he shall say, Here I am. . . .’ [Isaiah 58:9.] What more assurance would we need than this as a promise that we may call upon the Lord and he will answer?

“Then Isaiah reiterates: ‘. . . If thou take away from . . . thee the yoke, (or wickedness) the putting forth of the finger, (or accusing others) and speaking vanity;

“‘And if thou draw out thy soul to the hungry, and satisfy the afflicted soul; then shall thy light rise in obscurity, and thy darkness be as the noon day:

“‘And the Lord shall guide thee continually, (or the Holy Ghost will direct your daily life) and satisfy thy soul in drought, (This is your personal security in times of need and difficulty.) and make fat thy bones: (I believe this has to do with health. In the bone there is marrow and marrow manufactures the blood that is vital to the strength and well-being of the body.) and thou shalt be like a watered garden, and like a spring of water, whose waters fail not (or inspiration and wisdom will flow from you continually).

“‘And they that shall be of thee shall build the old waste places: thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in.’ (Ibid., 58:9–12.) To me this is a promise to those working with the members of the Church who are in need physically and spiritually, ‘they that shall be of thee,’ or that you may be able to help them—to do what? ‘Build the old waste places,’ and as you help them to build ‘thou shalt raise up the foundations of (their) many generations (to follow); and then thou shalt be called, The repairer of the breach.’ In other words, you have helped them overcome their weaknesses, to restore their souls, to bridge the gap through reactivating, rehabilitation, and ‘restoring’ the path for them to walk in.” (In Conference Report, Apr. 1963, p. 29.)

(18-10) Isaiah 58:8. What Is the Meaning of the Word Rereward?

Rereward is an older word meaning “rear guard.” The Hebrew word asaph has the root meaning of “to gather” and, as used in Isaiah 58:8, “it is applied to the gathering up of the scattered rear of an army, or the keeping it from straggling, and defending it from the attacks of an enemy” (William Wilson, Old Testament Word Studies, s.v. “rereward.”) A better translation would be “the glory of Jehovah will gather thee, or keep thee together, i.e. be thy rear-guard” (C. F. Keil and F. Delitzsch, Commentary on the Old Testament, 7:2:390).

“When Israel is diligent in the performance of works of compassionate love, it is like an army on the march or travelling caravan, for which righteousness clears and shows the way as being the most appropriate gift of God, and whose rear is closed by the glory of God, which so conducts it to its goal that not one is left behind” (Keil and Delitzsch, Commentary, 7:2:390).

(18-11) Isaiah 58:13–14. The Law of the Sabbath

In the same beautifully poetic language with which he portrayed the law of the fast, Isaiah explained the covenant of the Sabbath by using an “if-then” construction: If we do our part (see Isaiah 58:13), then God will bless us in specific ways (see v. 14).

Our part is to turn away our foot (the symbol of following or obeying) from doing our own pleasure on the Sabbath, to call the Sabbath a delight (that is, to take delight in it), to call it the “holy of the Lord” (holy means set apart or sanctified for the work of God), to call it honorable (that is, capable of being honored), and to honor God by not doing our own ways, finding our own pleasures, or even speaking our own words (see v. 13). If we do this, then we will be able to delight ourself in the Lord (a promise similar to “then shall thy confidence wax strong in the presence of God” [D&C 121:45]). We will be able to ride upon the “high places of the earth” (Isaiah 58:14; mountains, or the high places of the earth, have long been the site of revelation and communion with God; see Moses 1:1; 7:2; 1 Nephi 11:1; Ether 3:1; Isaiah 2:2). And we will feed on the heritage of Jacob (eat or consume it so that it becomes part of us). The word heritage comes from the same root as heir and inherit. Latter-day revelation teaches that Jacob’s inheritance is exaltation and godhood (see D&C 132:37).

(18-12) Isaiah 59:1–8. Iniquity Separates Us from the Lord

Those in any age who transgress God’s commands are separated from His Spirit. In their separated condition, they neither hear nor understand the word of the Lord, as Elder Mark E. Petersen explained:

“The true Church must always produce new scripture. . . . If it does not, we must admit that it has drifted from the path of truth and right. It was Isaiah who explained such a situation which existed anciently when he said:

“‘. . . the Lord’s hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear:

“‘For your iniquities have separated between you and your God, and you sins have hid his face from you, . . .’ (Isa. 59:1–2.)

“To say that there can be no new scripture is itself unscriptural and contrary to the teachings of the Bible. If we truly believe the Bible, we must expect additional scripture from time to time, and to do so we must look for living prophets to receive the revelations which are to become that new scripture. We cannot escape this conclusion. It is a well-established pattern of God’s hand-dealings with men all down through the ages.” (In Conference Report, Oct. 1964, p. 122.)

(18-13) Isaiah 59:9–15. What Occurs When We Refuse to Hearken to God?

Failure to heed the word of the Lord causes people to “wait for light” but none comes (Isaiah 59:9), and thus they “walk in darkness” and “grope for the wall like the blind” (v. 10). Judgment (righteousness) disappears, transgression increases, and “truth faileth” (v. 15). Apostasy occurs whenever people turn away from the Lord.

(18-14) Isaiah 59:16–21. What Time Periods Do These Verses Refer To?

Isaiah 59:16–21 refers to Jesus Christ, our intercessor with the Father. He came to earth because “there was no man” and “there was no intercessor” (v. 16) for the people. If the Savior had not been sent, our state, because of iniquity, would have been grim indeed (see vv. 1–15; compare 2 Nephi 9:8–9). Therefore, Jesus was sent to earth. “His arm brought [man’s] salvation unto him,” which was possible because “his righteousness, it sustained him,” much as a breastplate protects a soldier in battle (v. 16). On His head was a “helmet of salvation,” and He was clothed in “garments of vengeance,” for He deals with men “according to their deeds” (vv. 17–18).

When the Savior comes again, He will “come to Zion,” and if Jacob, or the house of Israel, will “turn from transgression” (v. 20) to the Lord, He will place His Spirit upon them. Elder Orson Pratt said of that promise: “Certainly Jesus, when he came eighteen centuries ago, did not turn away ungodliness from Jacob, for they then were filling up their cup with iniquity. They have remained in unbelief from that day to this; hence, there did not come a Deliverer out of Zion eighteen centuries ago. But the Zion of the last days, that Zion that is so frequently and so fully spoken of by the ancient prophets, especially by Isaiah, is the Church and kingdom of God; and out of that Church or kingdom or Zion is to come a Deliverer, who will turn away ungodliness from Jacob after the times of the Gentiles are fulfilled.” (In Journal of Discourses, 14:64.)

(18-15) Isaiah 60:1–2. “Darkness Shall Cover the Earth”

The Light of Zion is the Lord Himself, and these verses refer to conditions of the latter days when Zion shines forth but darkness covers the earth. Elder Orson Pratt wrote: “The Zion that is here spoken of is called to ‘arise and shine, for the glory of the Lord is risen upon thee.’ There is no one thing more fully revealed in the Scriptures of eternal truth, than the rise of the Zion of our God in the latter days, clothed upon with the glory of God from the heavens—a Zion that will attract the attention of all the nations and kindreds of the whole earth. It will not be something that takes place in a corner on some distant island of the sea, or away among some obscure people; but it will be something that will call forth the attention of all people and nations upon the face of the whole earth.” (In Journal of Discourses, 16:78.)

(18-16) Isaiah 60:3–18. “Who Are These That Fly As a Cloud”?

Although Isaiah 60:3 is sometimes seen by scholars as a prophetic utterance relating to the wise men who came from the east to visit the child born in Bethlehem (see Matthew 2:1–15), in context it is a prophecy of a Zion of the latter days, perhaps the New Jerusalem. Zion’s “sons shall come from far” (Isaiah 60:4), and “the forces of the Gentiles” (v. 5) will do the same. Gold, silver, camels, and dromedaries (symbols of earthly wealth) will be brought to “glorify the house of [God’s] glory” (v. 7). As these precious things are gathered in, “the sons of strangers” (Gentiles) will build her walls or help in rebuilding Jerusalem (v. 10; compare Notes and Commentary on Isaiah 49:22).

About the phrase “thy gates shall be open continually” (Isaiah 60:11), Elder Orson Pratt said: “‘They shall not be shut day nor night, that men may bring unto thee the forces of the Gentiles, and that their kings may be brought, for the nation and kingdom that will not serve thee shall perish, yea, those nations shall be utterly wasted.’ What! no people or nation left that will not serve Zion? Not one. What will become of this great republic [the United States] . . . ? If they will comply with the ordinances of Zion, repent of their sins and be prepared for this great and glorious day, God will save them; but if they will not they will be utterly wasted away. Thus have the prophets declared.” (In Journal of Discourses, 14:355.)

(18-17) Isaiah 60:19–22. “The Sun Shall Be No More Thy Light by Day”

When the New Jerusalem is eventually built, and Jesus Christ returns to earth in glory, the need will disappear for the sun and the moon to give light to God’s covenant people. The Lord Himself will be an everlasting light.

“Zion will not need the sun when the Lord is there, and all the city is lighted up by the glory of his presence. When the whole heavens above are illuminated by the presence of his glory we shall not need those bright luminaries of heaven to give light, so far as the city of Zion is concerned. But there will be a great people round about, dwelling in other cities that will still have need of the light of the sun and the moon; but the great capital city where the Lord will establish one of his thrones—for his throne is not to be in Jerusalem alone, it will also be in Zion, as you will find in numerous places in this Bible. When therefore, he shall establish his throne in Zion and shall light up the habitations thereof with the glory of his presence, they will not need this light which comes from the bright luminaries that shine forth in yonder heavens, but they will be clothed upon with the glory of their God. When the people meet together in assemblies like this, in their Tabernacles, the Lord will meet with them, his glory will be upon them; a cloud will overshadow them by day and if they happen to have an evening meeting they will not need . . . lights of an artificial nature, for the Lord will be there and his glory will be upon all their assemblies. So says Isaiah the Prophet, and I believe it.” (Orson Pratt, in Journal of Discourses, 14:355–56; see also D&C 133:57–58.)

(18-18) Isaiah 61:1–2. “The Lord Hath Anointed Me to Preach Good Tidings”

Jesus quoted Isaiah 61:1–2 to the people of Nazareth in their synagogue. When He had finished, “the eyes of all them that were in the synagogue were fastened on him” (Luke 4:20). He then said, “This day is this scripture fulfilled in your ears” (v. 21; see vv. 16–19). These verses in Isaiah relate to Jesus as does the rest of Isaiah 61—to Him and to the building of His Zion in the latter days. He it is who is appointed of the Father to preach the gospel unto men, to heal or provide forgiveness to the wounded soul, to preach deliverance to those captives in the spirit prison (see 1 Peter 3:18–19). Jesus Himself cited this passage as evidence of His divinity (see Matthew 11:2–5; Luke 7:19–22).

(18-19) Isaiah 61:3–11. What Are the Robes of Righteousness and the Garments of Salvation?

The Lord does not work alone. Isaiah 61:3–11 refers to the physical restoration of Zion and to the priesthood, which Zion’s sons will use to restore again this glory of the Lord. Once again the marriage figure is employed to depict the covenant between the Lord and His people in the latter days. Covered “with the robe of righteousness” and dressed “as a bride adorneth herself with pearls” (v. 10), Zion awaits the coming of her “husband,” Jesus Christ. John the Revelator used a similar figure when he spoke of “the marriage of the Lamb [Jesus] and his wife [Zion]” (Revelation 19:7). Here the bride is “arrayed in fine linen,” symbolic of “the righteousness of saints” (Revelation 19:8). Thus will be fulfilled that part of the tenth article of faith that states: “Christ will reign personally upon the earth; and that the earth will be renewed and receive its paradisiacal glory.” Verse 11 of Isaiah 61 clearly describes that day when the Zion of the Lord, the New Jerusalem, will bring forth righteousness and praise “as the garden causeth the things that are sown in it to spring forth.”

(18-20) Isaiah 62. How Is the Latter-day Union of God and His People Symbolized?

Once again Isaiah referred to the Old and New Jerusalems. Both are to possess “righteousness” that will “go forth as brightness” and offer salvation “as a lamp that burneth” (Isaiah 62:1). Zion is to be called by a “new name” (v. 2), the New Jerusalem, and the Old Jerusalem shall “no more be termed Forsaken” nor “Desolate” (v. 4). Once again Zion shall be married to the Lord. This symbol represents her return to spiritual righteousness, for “as the bridegroom rejoiceth over the bride, so shall [our] God rejoice over [Jerusalem’s restoration]” (v. 5).

(18-21) Isaiah 62:4–5. Why Will the Lord Call Israel “Hephzi-bah” and “Beulah”?

The words that Isaiah used to describe this latter-day condition of Zion are important. Hephzi-bah means “delightful” in Hebrew and may refer to Jerusalem and Zion’s latter-day righteousness. Beulah means “union” (see Isaiah 62:4). A marriage is once again the symbol of unity, but this time the marriage is not of the people and God but of the land and God.

According to the Doctrine and Covenants, there will come a time when “the land of Jerusalem and the land of Zion shall be turned back into their own place, and the earth shall be like as it was in the days before it was divided” (D&C 133:24). In the days of Peleg the earth was divided into continents (see Genesis 10:25), but before that time it was all united in one land mass. The joining of the continents once again can be likened to a union or a marriage that is both hephzi-bah and beulah, that is, delightful and united. The lands, like a man and woman in holy wedlock, will be sealed by the authority of the one officiating (see JST, Isaiah 62:4–5).

(18-22) Isaiah 63:1–9. “Wherefore Art Thou Red in Thine Apparel?”

See Doctrine and Covenants 133:46–48.

(18-23) Isaiah 63:10–19. “O Lord, Why Hast Thou Suffered Us to Err?”

Isaiah 63:10–19 depicts a people gone astray, a people who have broken their covenants with the Lord. These verses explain the great judgment of the earth described in verses 1–9. Verse 17 in the Joseph Smith Translation contains a significant alteration. Instead of “O Lord, why hast thou made us to err from thy ways and hardened our heart,” it reads, “O Lord, why hast thou suffered us to err from thy ways, and to harden our heart?” God does not compel people to sin or to harden their hearts. It is possible that the last part of verse 17 is a plea for the Lord to restore the lost tribes of Israel to the lands of their inheritance (see D&C 133:23–33).

(18-24) Isaiah 64:1–3. What Do the Great Physical Disturbances Describe?

The first five verses in Isaiah 64 are quoted almost verbatim in Doctrine and Covenants 133:40–45. There, the obligation of God’s servants to go forth preaching the gospel and admonishing people to worship God so they can escape these great devastations is explained (see D&C 133:37–39). The description of the mountains flowing down at God’s presence (see Isaiah 64:1, 3) is probably a reference to the tremendous physical changes that will attend the Savior’s Second Coming in glory (see D&C 88:87–91). At that time, valleys shall be “exalted” and mountains “made low” (D&C 49:23). God’s voice “shall break down the mountains,” so that “the valleys shall not be found” (D&C 133:22).

Jesus Christ is a celestial being. Since the sun is typical of the glory of the celestial kingdom (see D&C 76:70), the imagery of burning and fire that describes the Second Coming could actually be caused by the glory of Christ’s person. Elder Charles W. Penrose, writing of this day, said: “He comes! The earth shakes, and the tall mountains tremble; the mighty deep rolls back to the north as in fear, and the rent skies glow like molten brass. He comes! The dead Saints burst forth from their tombs, and ‘those who are alive and remain’ are ‘caught up’ with them to meet him [see 1 Thessalonians 4:17]. The ungodly rush to hide themselves from his presence, and call upon the quivering rocks to cover them. He comes! with all the hosts of the righteous glorified. The breath of his lips strikes death to the wicked. His glory is a consuming fire. The proud and rebellious are as stubble; they are burned and ‘left neither root nor branch’ [see Malachi 4:1]. He sweeps the earth ‘as with the besom of destruction.’ [Isaiah 14:23]. He deluges the earth with the fiery floods of his wrath, and the filthiness and abominations of the world are consumed. Satan and his dark hosts are taken and bound—the prince of power of the air has lost his dominion, for He whose right it is to reign has come, and ‘the kingdoms of this world have become the kingdoms of our Lord and of his Christ.’” (“The Second Advent,” in Millennial Star, 10 Sept. 1859, p. 583.)

(18-25) Isaiah 64:4–11. Is Our Righteousness like “Filthy Rags” unto the Lord?

When people do evil in the Lord’s sight, their ways can be compared to “filthy rags.” “We are all as an unclean thing” (Isaiah 64:6). God then hides His face from such individuals (see v. 7), and they must repent and plead to be forgiven (see vv. 8–9). Isaiah said that “all our righteousnesses are as filthy rags,” or as Keil and Delitzsch translated the passage: “All our virtues [are] like a garment soiled with blood” (Commentary, 7:2:470). That is not to say that God despises virtue and views it as filthiness, but rather to say that Israel’s former righteousness has now become evil. Joseph Smith changed Isaiah 64:5–6 to reflect this teaching more clearly: “Thou meetest him that worketh righteousness, and rejoiceth him that remembereth thee in thy ways; in righteousness there is continuance, and such shall be saved. But we have sinned; we are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away.” (JST, Isaiah 64:5–6.)

(18-26) Isaiah 65:1–7. Can Men Find the Lord If They Do Not Seek Him?

Isaiah 65:1–7 speaks of God as being found by those who did not seek Him. The Apostle Paul interpreted these verses to mean the Gentiles (see Romans 10:20–21). The Prophet Joseph, in his inspired translation of the Bible, expanded the text and changed it: “I am found of them who seek after me, I give unto all them that ask of me; I am not found of them that sought me not, or that inquireth not after me. I said unto my servant, Behold me, look upon me; I will send you unto a nation that is not called after my name, for I have spread out my hands all the day to a people who walketh not in my ways, and their works are evil and not good, and they walk after their own thoughts.” (JST, Isaiah 65:1–2.)

There is a difference between those who know that they should call upon the Lord but do not and those who do not call upon Him because they do not know they should. The Gentiles are in the latter category. Paul wrote that God manifested Himself to the Gentiles but not to the Jews because He had “stretched forth [His] hands unto a disobedient and gainsaying people” all day long (for many generations), and they would not respond (Romans 10:21). It is the Gentiles’ turn now. Isaiah 65:3–7 describes the Lord’s attitude toward those who, having been given much, return but little to the Giver.

(18-27) Isaiah 65:17–25. To What Period of Time Do These Verses Refer?

Isaiah 65:17–25 refers to the Millennium. People living then will have no desire for things to be as they once were. The old earth, in fact, “shall not be remembered, nor come into mind” (v. 17). Everything will be gloriously new, sorrow will cease (see v. 19), children will not die in infancy (see v. 20), homes will be built, and fruit trees and gardens planted and enjoyed. No one will drive others from their lands, as the Saints were driven in the early days of this dispensation (see vv. 21–22).

In summarizing conditions in this glorious day, Elder Bruce R. McConkie wrote: “Great and marvelous though the changes will be incident to life during the millennial era, yet mortality as such will continue. Children will be born, grow up, marry, advance to old age, and pass through the equivalent of death. Crops will be planted, harvested, and eaten; industries will be expanded, cities built, and education fostered; men will continue to care for their own needs, handle their own affairs, and enjoy the full endowment of free agency. Speaking a pure language (Zeph. 3:9), dwelling in peace, living without disease, and progressing as the Holy Spirit will guide, the advancement and perfection of society during the millennium will exceed anything men have supposed or expected.” (Mormon Doctrine, pp. 496–97.)

A great deal of information about the Millennium has been revealed in Doctrine and Covenants 101:23–31.

(18-28) Isaiah 66:1–4. How Is “He That Killeth an Ox . . . As If He Slew a Man”?

Anciently God required animal sacrifice as a token of the coming of His Son, Jesus Christ, to atone for the sins of men. But the people took the form of worship that was to teach them faith in the coming of Christ and turned it into a mockery. They maintained the outer form of the ordinances but lost the spiritual meaning, for they showed no corresponding inward righteousness. Thus, the very forms of worship that were intended to save them became an abomination and worked to their condemnation. In strong language Isaiah revealed the Lord’s feelings for their hypocritical religious observances. Those who killed the ox for sacrifice were viewed as though they offered a man, an act of great wickedness. Other sacrificial offerings would mean nothing more than sacrificing a dog or pig, both of which were considered abominable (see v. 3). People had “chosen their own ways” (v. 3) instead of the Lord’s. When called by God through His prophets, they refused to hearken. The result was “delusions” and “fears” (v. 4), fit rewards for evildoers.

(18-29) Isaiah 66:5–14. How Can a “Nation Be Born at Once” and the “Earth Be Made to Bring Forth in One Day”?

Even though the Jews have long rejected Jesus Christ as their Messiah, at a critical time in the future He will appear to them. Elder Charles W. Penrose described that great event, which will occur during the battle of Armageddon:

“His next appearance will be among the distressed and nearly vanquished sons of Judah. At the crisis of their fate, when the hostile troops of several nations are ravaging the city and all the horrors of war are overwhelming the people of Jerusalem, he will set his feet upon the Mount of Olives, which will cleave and part asunder at his touch.

“Attended by a host from heaven, he will overthrow and destroy the combined armies of the Gentiles, and appear to the worshiping Jews as the mighty Deliverer and Conqueror so long expected by their race; and while love, gratitude, awe, and admiration swell their bosoms, the Deliverer will show them the tokens of his crucifixion and disclose himself as Jesus of Nazareth, whom they had reviled and whom their fathers put to death. Then will unbelief depart from their souls, and ‘the blindness in part which has happened unto Israel’ [see Romans 11:25] be removed. ‘A fountain for sin and uncleanness shall be opened to the house of David and the inhabitants of Jerusalem’ [see Zechariah 13:1], and ‘a nation will be born’ unto God ‘in a day’ [see Isaiah 66:8]. They will be baptised for the remission of their sins, and will receive the gift of the Holy Ghost, and the government of God as established in Zion will be set up among them, no more to be thrown down for ever.” (In “The Second Advent,” p. 583.)

The allusion to a woman giving birth who is “delivered of a man child” recalls a similar reference in Revelation 12:1–7 in which a woman is depicted as struggling to give birth and bringing forth “a man child.” This child is identified in the Joseph Smith Translation as the millennial kingdom of God (see JST, Revelation 12:7). The man child referred to in Isaiah (Zion), and the child referred to by John in Revelation are probably the same. This is good news for Jerusalem, who will rejoice at the word.

(18-30) Isaiah 66:15–24. The Final Scenes

These verses relate to the Second Coming of the Lord and the events that will immediately precede it. Verses 15–16 refer to the destruction of the great army that will gather against Jerusalem just before the Millennium begins (compare Isaiah 34:1–10; Jeremiah 25:31–33; Ezekiel 38:17–23; 39:1–16; Joel 3:1–2, 11–14; Enrichment I).

Zechariah taught that once the battle was over, those of the heathen nations who survived would eventually turn to Jehovah, and great holiness would prevail in Jerusalem or among God’s people (see Zechariah 14:16–21). This teaching closely parallels what Isaiah revealed here. The wicked will be gathered for destruction (see Isaiah 66:15–18), those who are scattered throughout the heathen nations (Tarshish, Pul, Lud, and so forth) will bring an offering to Jerusalem, and the holy people of God (see vv. 19–23) will marvel at what God has done to the wicked (see v. 24).

Evidently many will then join the Church, for the Lord said He will take of the Gentiles “for priests and for Levites” (v. 21); in other words, they shall receive the priesthood.

POINTS TO PONDER

(18-31) Calamities and Troubles Are Increasing in the Earth, but There Is a Place of Deliverance

Prophets in every age have warned their people against sin. These are the last days, the period just before the return of Jesus Christ to earth. Satan is making one final effort to lead people away from God. In June 1894 President Wilford Woodruff said: “When I have the vision of night opened continually before my eyes, and can see the mighty judgments that are about to be poured out upon this world, when I know these things are true, . . . while I am holding this position before God and this world, can I withhold my voice from lifting up a warning to this people, and to the nations of the earth? . . . And from this very day they shall be poured out. Calamities and troubles are increasing in the earth, and there is a meaning to these things. . . . Read the scriptures and the revelations. They will tell you about these things.” (“A Remarkable Statement,” Improvement Era, 22 June 1894, pp. 1164–65.)

It should therefore not surprise us that the world is in turmoil, that wars spring up constantly, that wickedness increases. These things have been prophesied. President Joseph Fielding Smith, commenting on Doctrine and Covenants 1, taught: “There is in the world today distress, turmoil, trouble, commotion, and contention among the nations. There is no peace. There will be no peace until the Prince of Peace comes to bring it. And his warning is to the world to repent. This I might have read, for it is the first verse of this revelation I have been quoting. The righteous have been called on to come out of Babylon, or the world, to receive the gospel of Jesus Christ as it has been restored, and find a place in the kingdom of God.” (In Conference Report, Apr. 1953, p. 20.)

President Marion G. Romney, also citing the promise that peace would be taken from the earth (see D&C 1:35), said:

“Today, more than 140 years since the foregoing words were spoken, peace has been taken from the earth. The devil now has power over his dominion, and the Lord has power over his saints. The day approaches when he will ‘come down in judgment upon . . . the world’ and reign in the midst of his people.

“Between now and then, however, if men and nations continue on their present course, great tribulation will come upon us. There shall be more ‘wars and rumors of wars, . . . there shall be earthquakes also in divers places, and many [other] desolations. . . . the whole earth shall be in commotion. . . .’ (D&C 45:26, 33.) Those are the words of the Lord himself.

“The Lord foresaw the coming of these calamities and gave warning of them. He restored his gospel and re-established his church as a means of escape therefrom.” (“Why the Church of Jesus Christ of Latter-day Saints,” Ensign, Jan. 1973, p. 32.)

President Hugh B. Brown spoke words of comfort and assurance: “I want to say to you, brethren, that in the midst of all the troubles, the uncertainties, the tumult and chaos through which the world is passing, almost unnoticed by the majority of the people of the world, there has been set up a kingdom, a kingdom over which God the Father presides, and Jesus the Christ is the King. That kingdom is rolling forward, as I say, partly unnoticed, but it is rolling forward with a power and a force that will stop the enemy in its tracks while some of you live.” (“The Kingdom Is Rolling Forth,” Improvement Era, Dec. 1967, p. 93.)

President Woodruff asked: “Can you tell me where the people are who will be shielded and protected from these great calamities and judgments which are even now at our doors? I’ll tell you. The priesthood of God who honor their priesthood, and who are worthy of their blessings are the only ones who shall have this safety and protection. They are the only mortal beings. No other people have a right to be shielded from these judgments. They are at our very doors; not even this people will escape them entirely. They will come down like the judgments of Sodom and Gomorrah. And none but the priesthood will be safe from their fury.” (In Young Women’s Journal, Aug. 1894, p. 512.)