Commentary for Book of Mormon: 2 Nephi 11-25

The Isaiah Chapters of 2 Nephi 

The on-going joke in my mission was that if you ever have a hard time falling asleep, read Isaiah. Although humorous, this joke underlines an LDS attitude towards Isaiah -- it's boring.

My hope for this week is to give you all a helpful overview of Isaiah. The curriculum, with involves reading 13 chapters of Isaiah, doesn't leave us much time for a deeper discussion. This is a shame because Isaiah contains many insights into the workings of God. Therefore, I encourage you to find some time to re-read and ponder Isaiah.

Although I'll seek to do my best, my focus for this week will be on addressing the main points. This means I won't comment much about unclear passages.

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Chapter 11 

Likening Isaiah To Us 

As a reminder, when we read Isaiah we should, as Nephi directs, liken them to us. The reason for this is because Isaiah's prophecies are layered. This means that many of his prophecies apply both historically and to the future. And while this isn't always the case, as some of the prophecies are directed to the Jews alone, careful reading will reveal which ones are intended to Jews and which aren't. However, as a general guideline, most of Isaiah's writings can be applied to both the historic Jews and our time period.

As I we go though the Isaiah chapters, it's important to pay attention to the details Isaiah gives because they will help us to know to whom Isaiah is referring. Isaiah jumps around quite a lot, but reading slowly and carefully will help avoid misunderstanding Isaiah's prophecies.

To liken Isaiah to us means that we identify events and principles that are applicable to us. Although Isaiah often refers to Jerusalem or Jacob, it's important that we don't think his prophecies only apply to the historical group. As I've shown in the other posts, Isaiah's prophecies apply both in the past and to the future. After all, God's course is one eternal round. What has happened in the past, will happen again, resulting in a cycle.

Identifying Events 

As you carefully read and identify the events Isaiah discusses, pay attention to whether those events have occurred. If they haven't, then it's an indication that Isaiah is referring to a future time period. In fact, this is one of the easier ways to track-along with Isaiah's prophecies.

Identifying Principles 

In addition to identifying events, another way to liken Isaiah is identifying principles. I'll do my best to point them out, but because of the sheer volume this week, I can't identify each one. Thus, I leave it to you to think about what principle you can extract from his writings and apply to your life. Moreover, these principles can be individuals related or collective. And this is the beauty of Isaiah -- his writing are so layered and complex that each time you read, you discover more.

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Chapter 12

As a reminder, when we read Isaiah we should be cognizant that Isaiah's writings apply both to Israel during his day and also the Israel and the people today.

Verses 1- 2 [Isaiah] In these verses, Isaiah sees the establishment of Zion in the last days. He sees the mountain of the Lord's house

The mount of the Lord's house is reference to the temple, but it's also something more. Since the mythology of the Ancient Near East believed that their gods lived in lush gardens on the tops of mountains. Isaiah is drawing from his culture in describing the temple in last days. 

Isaiah sees that the mountain of the Lord's house shall be established in the top of the mountains and all nations shall flow to it.

Verses 3 - 4 [Isaiah] Having been established, many people will come to the house of the Lord to be taught from the Lord -- to "learn of his ways" and "walk in his paths".) Moreover, we learn that the law will go forth out of Zion (the New Jerusalem) and the word of the Lord from Jerusalem. It is at this time that the Lord will "judge among the nations" and "rebuke many people." This is the time were peace will be established ("they shall beat their swords into plow-shares, and their spears into pruning-hooks").

Many of us might read these initial verses and might think this is already happening -- that Zion is established in SLC. However if we read these verses carefully, we'll realize that certain events coincide with Zion's establishment. Thus if these events haven't occurred, then Zion (despite what we may say) has not been established. 

The following are events that Isaiah describes:  

• There are two "Zions" 

• The Lord has judged the nations (through destruction) 

•  There is peace. 

If we look at these events, we realize that none of these have happened. Although Israel has been established as a modern nation state, this state is secular and does not teach the word of the Lord. The Lord has not yet judged the world. And there is definitely not peace in the land. Thus Isaiah is describing events that haven't happened yet. 

Verse 5 [Isaiah] Isaiah turns his attention to the house of Jacob [the Israelites] exhorting them to repent by walking in the light of the Lord (we sin when we don't walk in the Lord's light; we repent when we turn back and seek him). His exhortation is to the Israelites during his day and the Israelites today.

Verses 6 - 9 [Isaiah] Isaiah explains the sins of Israel (historically and today) . As I list the sins, we should think about how these may relate to us.

• Listened to diviners and societies form the Philistines. 
• I.e., sought for guidance from other sources than God. 

• Greed and lust for riches and wealth ("land is full of silver and gold") 

• Lack of humility among all spheres of society 
• i.e., both the rich and poor are not humble

Verses 10 - 11 [Isaiah]: Because of the wickedness among the Israelites (historically and today), Isaiah prophecies that destruction will come. The destruction will be so great against the wicked, everything will be taken away, that their only shelter will be to shelter outside of society. Isaiah prophesies that when the Lord unleashes his judgement, all men will be humbled. 

Verses 12 - 19 [Isaiah]: Here Isaiah shifts to the future. We know this because he prophesies that all nations will experience the Lord's judgement. In explaining the extent of the Lord's judgement, he uses certain imagery to convey to idea of widespread destruction. 

• The Cedars of Lebanon and the Oaks of Bashan 

The cedars of Lebanon and the oaks of Bashan were both highly revered and esteemed places in the Ancient Near East. Isaiah might be using these images to show that what Judah and Israelites valued most will be destroyed. It's worthwhile to consider what we value and revere, for those things will also be destroyed. 

• Upon All the High Mountains..

By writing that destruction will come upon "all the high mountains, and upon all the hills, and upon all the nations which are lifted up, and upon every people.." Isaiah could be using this imagery to show that the destruction to come will be complete and its scope will be everywhere. No one is safe from what will come. This is further reinforced in the end of the sentence where Isaiah says "upon every people" thus emphasizing the complete and total destruction. 

• Upon Every High Tower and Upon Every Fenced Wall 

High towers served as watch-guard to protect the people form invading armies. Fenced walls serve to protect the people from invasions. By saying that these things will be removed, Isaiah is saying that there will be no protection. The armies and the military recourses we have won't be able to protect us. 

Additionally, high towers seem to be a metaphor for a national defense. Whereas fenced wall is more localized and personal. Perhaps, like above, Isaiah is using these images to show that both national defense and even our own defenses won't be enough to save us from what will happen. 

• Ships of Tarshish  

Ships of Tarshish were used to transport goods -- especially wealthy goods. (see Jeremiah 10:9). Thus Isaiah could be explaining that trade and commerce will cease. Notable, moreover, is that this line is missing from the Bible version of Isaiah. 

• Pleasant Pictures  

The Jews used to collect and buy paintings that depicted Babylon culture, such as fashion and dress. The paintings were very ornate and become the preoccupation for many Jews. Using this imagery, Isaiah could be pointing to our "Babylonian" items that take our time from the Lord -- e.g., money, phones, video games, sports, etc. 

Verse 20 [Isaiah] "In that day" refers to end-time judgment. Here, Isaiah explains that during the day of judgement, humanity will realize that what they spent their time and effort to obtain is worthless in face of the destruction they are experiencing. Their "gold" or "silver" can't save them so they throw it to the animals.
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Chapter 13

Verses 1 - 4 [Isaiah] Continuing what he has said in chapter 12, Isaiah continues to emphasize the complete and total destruction of humanity. In verse 1, he says that the Lord will take away from Jerusalem and from Judah certain things. By saying Jerusalem (the city) and Judah (the nation), Isaiah is explaining that destruction will come upon all. Let's now look at what he says he'll remove

1. Stay and Staff (in Hebrew the word "stay" means support) 
2. The Mighty Man
3. Man or War 
4. The Judge 
5. The Prophet 
6. The Commander

It's worthwhile to read and ponder what the significance of each of these mean. But the main point, like that in the previous chapter, is that the Lord will take everything away. Moreover, the fact that Isaiah keeps repeating this point should clue us in to how serious it will be. It's also worthwhile to ponder how this will come about? Is the Lord going to literally take this people away or will he diminish their influence in society -- or both? 

Verse 5 [Isaiah]: Isaiah explains that as a result of his judgment, people will turn against each other. The imagery of the child behaving himself against the ancient (elderly) could refer to literal disrespect or could be used by Isaiah to show that the hierarchy of respect in society will be abolished. This last phrase in the sentence ("the base against the honorable") suggests the idea of society being turned on its head -- i.e., respect and civility will be thrown out the window. 

Verses 6 - 7 [Isaiah]: Looking at Ancient Near East imagery, it's not clear what Isaiah specifically means. However, different interpretations suggest that Isaiah is explaining that due to the widespread destruction, the requirements for leadership are minimal. Because a man has clothing, he is appointed as a leader. This indicates that the starvation and destitution will be so severe during the Lord's judgment. In ancient Jewish society, even the poor had a cloak to wear. Isaiah imagery is drawing off of this idea that things are so bad that even the poor are without a cloak.

Verses 8 - 9 [Isaiah]: The doing and speech of the people are the cause of their downfall. In both of these actions, the people work against the Lord. This could be through the spreading of gossip, rumors, or through the hurtful words we say to others. It could also be through what we do towards those in need. In verse 9, Isaiah continues this idea by explaining that the sin of the people is that "as Sodom."

This idea of our sins being like unto Sodom is important to explore. When most of us think of the sins of Sodom and Gomorrah, we automatically assume that is was sexual. However, this is not how the Israelites understood it. Consider this passage: 

Behold, this was the guilt of your sister Sodom: she and her daughters had pride, excess of food, and prosperous ease, but did not aid the poor and needy. 50 They were haughty and did an abomination before me. So I removed them, when I saw it. (Ezekiel 16:49-50). 

 At least according to Ezekiel, the sin of Sodom was more than sexual prevision, but it also concerned the way they people treated the poor in light of their excess of food and east. 

Applying this to us, do we witness the same thing? America has been blessed with an abundance of many blessings. How are we treating those in need? Besides the sexual perversion flowing into society, God will also judge us on how we treat those in need especially in light of our prosperity. 

Verses 10 - 13 [Isaiah] Isaiah gives a criterion for the righteous ("they eat the fruit of their doings"). Using the term "my people" in verse 12, Isaiah is describing those within society who are righteous. "My people" indicates a closeness with the Lord (compared to "the people). Thus the righteous suffer from oppression and are lead astray by their leaders. But in verse 13, the Isaiah explains that the Lord will stand up for the righteous and judge those "the people" (those who persecute the righteous).

Verses 14 - 15 [Isaiah]: Isaiah gives an idea of the oppression facing the poor. Not only do the rich and the people eat up the entire vineyard, leaving no food for others, but they also rob from the poor, sparing no one in their greed and lust. Isaiah reemphasizes this in verse 15, "[y]e beat my people to pieces, and grind the faces of the poor." Thus not only are the people beaten, but then the poor are abused every further.

Verses 16 - 24 [Lord]; After Isaiah has addressed the people in general, the Lord turns his attention to the daughters of Zion. Here he explains that the women are also guilty of certain sins. Let's break some these words down by looking at the Hebrew words to see if we can get a better sense.

the daughters of Zion are haughty, and walk with stretched-forth necks and wanton eyes, walking and mincing as they go, and making a tinkling with their feet

Wanton eyes: Comes from saqar, which means to ogle, to be wanton. Strongs definition associates this word with being flirtatious.

Mincing: Comes from taphaph. According to Gesenius' Hebrew-Chaldee Lexicon, word is used to convey walking done by women of "loving display."

Tinkling: Comes from akac, which means to shake, rattle. One concordance guide explains that this word is to indicate adoring oneself with anklets or to make noise, or thinking with them, a mark of women desirous of attracting attention.

Isaiah's depictions of the women in Zion may seem harsh, as he depicts women of Zion (those who have received the gospel) being more preoccupied with the things of the world instead of the things of God, seeking to flaunt their outward beauty. But just because something may seem harsh does not mean that it's false. Instead we should ponder what this means? Have the women of the gospel become more preoccupied with their looks instead of seeking after the Lord.

In Proverbs 31, the Lord explains the virtuous woman. Compare what he says to the Daughters of Zion in Isaiah. I've removed the verses to provide easier reading.

An excellent wife who can find? She is far more precious than jewels. The heart of her husband trusts in her, and he will have no lack of gain. She does him good, and not harm, all the days of her life. She seeks wool and flax, and works with willing hands. She is like the ships of the merchant; she brings her food from afar. She rises while it is yet night and provides food for her household and portions for her maidens. She considers a field and buys it; with the fruit of her hands she plants a vineyard. She dresses herself with strength and makes her arms strong. She perceives that her merchandise is profitable. Her lamp does not go out at night. 

She puts her hands to the distaff, and her hands hold the spindle. She opens her hand to the poor and reaches out her hands to the needy. She is not afraid of snow for her household, for all her household are clothed in scarlet. She makes bed coverings for herself; her clothing is fine linen and purple. Her husband is known in the gates when he sits among the elders of the land. She makes linen garments and sells them; she delivers sashes to the merchant. Strength and dignity are her clothing, and she laughs at the time to come. She opens her mouth with wisdom, and the teaching of kindness is on her tongue. She looks well to the ways of her household and does not eat the bread of idleness. Her children rise up and call her blessed; her husband also, and he praises her: "Many women have done excellently, but you surpass them all." Charm is deceitful, and beauty is vain, but a woman who fears the Lord is to be praised. Give her of the fruit of her hands, and let her works praise her in the gates. (Proverbs 31: 10 - 31)

This is the type of woman the Lord seeks and who we should extol and praise. Unfortunately, it appears that many women of the gospel don't seek to be this kind of woman and instead in engage in other activities. I encourage any of the women reading this post to ponder and study this attributes. I also encourage the men to study these attributes as well. For this is the type of woman is who is pleasing to the Lord.

Yet, the Lord will not be mocked and he will not tolerate his people to engage in sin, sinning against the greater light. Verses 17 - 23 explains the judgment that will befall upon the women of the gospel -- he will take away everything that they value, exposing who they really are.

And it shall come to pass, instead of sweet smell there shall be stink; and instead of a girdle, a rent; and instead of well set hair, baldness; and instead of a stomacher, a girding of sackcloth; burning instead of beauty.

Much of what we call female beauty is artificial and based on cosmetics and plastic surgery. In many instances, this world has placed these artificial accoutrements over the value she provides to her husband and family. Today a fair number of females make their money based on being influencers or instagram fitness models, marketing their image to the world.

Sadly when destruction comes, those things will be worthless and women won't be able to use cosmetic and plastic surgery to hide who they really are. What seems to be sweet and enticing, will prove itself to be repugnant and repulsive.
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Chapter 14 

Chapter 14 describes conditions in the end times -- those experienced by the world and those who are saved in Zion.

Verse 1: Due to war, the male population will be reduced, resulting in a disproportionate number of women compared to men. Then idea of seven women talking hold of one man is then likely a metaphor to show how scare the male populations will be.

Verse 4: Isaiah contrasts this outcome to those who make it to Zion. I say make it, because no matter how righteous one is, he/she will have to go through the trials that precede the establishment of Zion.

The purge will happen to everyone: to the daughters of Zion, to Jerusalem (SLC?), to the world. Just like a person who is covered in mud must wash their entire body and scrub hard to remove the dirt, the same applies to the earth's inhabitants. The earth is to be made clean, but for that to happen it must be scrubbed and cleaned, and this cleaning will come from fire -- the "spirit of burning."

When the Lord...shall have purged the blood of Jerusalem from the midst therefor by the spirit of judgment, and by the spirit of burning. 

Verse 3: Those who make, however, will be holy. Holiness in Hebrew refers to being set apart from the world and being claimed by God. A holy person therefore represents God's image and character through his actions. The holiness of the people, moreover, comes through passing through the fire.

Verses 5-6: Having endured the trials and tribulations, those who make it Zion are worthy to remain in the presence of the Lord. As a result, the symbol's of his presence (cloud and smoke and flaming fire) will be present in Zion. And the Lord will protect his people for further judgment's meted out against the earth's inhabitants.

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Chapter 15

The Song of the Vineyard

Chapter 15 (Isaiah 5) features a song by Isaiah about Israel. Isaiah may have written down the song or perhaps he spoke it to the Jews as part of his prophetic ministry.  Some scholars believe that Isaiah sung this during the one of the harvest feasts that was celebrated at the end of each harvest year. 

Isaiah begins by stating that this song is about they vineyard of his beloved. The beloved represents the Lord. And for the purposes of this song, we'll call the beloved the Master of the vineyard.

Isaiah sings that the Master chose the choicest spot to plant his vineyard. The Master's care is so great that he protected his vineyard by fencing with stone and building a watch tower to protect the vineyard. Yet, instead of bringing forth good fruit, the vineyard yielded wild grapes.

Seeing this result, the Master asks what more could he have done to make the vineyard more successful. He placed it in the best spot, protected it against intruders, and built a watch tower to stand guard.

The Master responds that he will destroy it.

Instead of Good Fruit, Rotten Fruit

In verse 7, Isaiah then explains what the good fruit the Lord was looking for. It is justice and righteousness. Isaiah then pronounces a set of woes against Jerusalem, listing their sins:

• Verse 8: Over development. Rich people systematically taking land from the poor, leaving the poor homeless and prey to others. 
• Verse 11: The drunkard -- who is intoxicated throughout the day. 
• Verse 12: Those who treat partying as a religion. 
• Verse 20: Call evil things good and good things evil
• Verse 21: Those trust in themselves and their intelligence 
• Verse 22: The corrupt who reward the wicked and punish the righteous

As a result of these sins, the people are in captivity -- spiritual and eventually physical. Satan has a hold on them, controlling their desires and impulses. And soon a foreign power will enslave those who in Israel and Judah. 

Because people have occupied themselves in their sins, they have forgone the opportunity to acquire light and truth, which light and truth only comes from obedient to the Lord. As a result, they are captives because they lack knowledge. And as the ultimate result of lacking knowledge, hell has power over them. Isaiah likens to power of hell to a monster whose mouth is consuming the wicked. 

The last verses (25-30) Isaiah liken the coming of the Assyria and Babylon as a ferocious lion, coming to kill its prey. 

Applying the Song of the Vineyard to Us

Although Isaiah likely directed this song to Israel (broadly speaking) and Judah (narrowly speaking), it's also worthwhile to compare his song to us as LDS members. The parallels between the ancient Israelites and us is quite shocking. For each of us, the Lord raised up a prophet to guide us out of captivity (physical v. spiritual). The Lord called us out of the world to set us up as righteous people. We both had to journey to a land of promise. He provided a "land" for us. We both built temples and instituted the ordinances of God.

Based on these similarities and likening the scriptures to us, we hopefully begin to have clearer picture of ourselves. One theme of Isaiah's song is that Israel, despite all its blessings, failed to live up it potential. How are we doing?

Is the Lord our center and focus?  Are we free from temptations power? Do we take advantage of the poor? Do we improperly (or properly) discern between good and evil?

These are worthwhile questions to ask. For just as the Israelites (Israel and Judah) were punished harshly to their disobedience to God, what about us?

Consider the Lord's warning toward the the Church in Doctrine and Covenants 112

24 Behold, vengeance cometh speedily upon the inhabitants of the earth, a day of wrath, a day of burning, a day of desolation, of weeping, of mourning, and of lamentation; and as a whirlwind it shall come upon all the face of the earth, saith the Lord.
25 And upon my house shall it begin, and from my house shall it go forth, saith the Lord;
26 First among those among you...who have professed to know my name and have not known me, and have blasphemed against me in the midst of my house, saith the Lord.

Among the Christians out there, who has professed to know Christ? We, the LDS church have. Thus the vengeance of the Lord will first come upon his Church who have claimed to know Christ's name, but who don't.  

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Chapter 16

Chapter 16 features a common motif in Hebraic prophecy called the Divine Council. Before exploring this motif in chapter 16, it's important to first give a background.

Overview 

In many of the Old Testament books, a common motif is that of the prophet being called into God's Divine Council. The Israelites believed that God operated in a divine council, much like a king in his court of advisers and counselors. In his council, God would consult with those in attendance to discuss his plans. Those who were party of his council consisted in angels, gods, and prophets. In fact, one characteristic of a prophet was that of being called to participate in the Divine Council. When Amos states that God does nothing unless he reveals his secret to his prophets, the secret is a reference to this Divine Council.

This video does a great job of explaining the Divine Council motif in the Old Testament.

Remarkably, the opening chapters of the Book of Mormon track along with this motif. In Nephi 1, we read Lehi's experience seeing God surrounded by a numberless concourses of angels. In this scene, Lehi is brought up into God's Divine Council. It's worthwhile to compare Isaiah's experience in chapter 16 with Lehi's.

This motif of the Divine Council occurs in all three portions of the Old Testament (Law, Prophets, and Writings).

19 The Lord hath prepared his throne in the heavens; and his kingdom ruleth over all.
20 Bless the Lord, ye his angels, that excel in strength, that do his commandments, hearkening unto the voice of his word.
21 Bless ye the Lord, all ye his hosts; ye ministers of his, that do his pleasure.
22 Bless the Lord, all his works in all places of his dominion: bless the Lord, O my soul. (Psalms 103)

Understanding this motif and image in the Old Testament will allow you to access and understand things that we normally pass over. Chapter 16 then is following an important thread that has been woven throughout the tapestry of scripture. Here, Isaiah is receiving his call to become a prophet. And as part of this, he is entering into God's presence. Like the prophets before him, Isaiah's experience ushers in his prophetic call. As part of this experience, Isaiah will stand before God, participate in God's plans, and receive his calling.

Yet, this motif doesn't only apply to the Old Testament. Similar themes are prevalent in the works Jospeh Smith brought forth. Although the explicitness of the Divine Council might not be present, the explicitness of entering in God's presence is.

These experiences mark the sign of a true prophet of God. Those who are sent by God to be his mouthpiece will be clear about who sent them and will know who sent them. Moreover, a true prophet will not shy away from sharing his experiences. And this is so that we know the person sent by God is indeed God's messenger.

Explanation of Isaiah 16

Isaiah begins the chapter explaining that during the year king Uzziah died, he had a vision where the Lord appeared to him, sitting on his throne, surrounded by his "entourage of angels". Part of his entourage consists of the seraphim (the burning ones). Just like we have an hierarchy of status and position of earth, the same exists in heaven. The seraphim are those who dwell in God's presence and guard the throne. Isaiah sees these guardians shout praises to the Lord.

Yet as seraphim shouts praises, Isaiah recognizes his unworthiness. Here, Isaiah, standing in the midst of God and his holy ones, feels shame.

This is instructive for us. Many who don't believe in God argue that if God existed he would just show himself. The problem, however, is that if God were to reveal himself, we would be in misery because standing before a perfect being would be unbearable for us who are imperfect and live in a sinful world. Only those who have sufficiently purified themselves are able to endure his presence. Those who haven't, would feel immense pain.

As Isaiah then recognizes his weakness and the angel symbolically uses a coal (something hot) to cleanse Isaiah's weakness. Being cleansed before the Lord, Isaiah is now able to receive instruction and his calling. The Lord instructs Isaiah that he is to preach unto this people. Suprisingly, it seems that Isaiah preaching isn't to convert them but to harden their hearts more, so they don't hear the message. Another explanation is the the things Isaiah will say to the people will be so hard and difficult that they won't listen.

Regardless of what Isaiah is instructed to do, we learn that his ministry is to last until judgement is meted out against the people.

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Chapters 17 -19

Chapter 17

Chapter 17 begins during the days of Ahaz. This is about 5-10 after Isaiah's received his call to minister.

Verse 1 deals with two nations, Syria and Israel, joining up to fight against the kingdom of Judah. As a background, by this point Israel and Judah have divided into separate nations. Now Israel is seeking to join with another nation, Syria, to attack Judah. Ahaz is understandably worried and is contemplating about joining an alliance with Assyria.

Isaiah is directed to speak to the Ahaz and tell him not to fear the alliance between Syria and Israel. To assuage Ahaz and so that Ahaz may have confidence, the Lord wants Ahaz to ask for a sign. Ahaz refuses. The Lord the gives it anyway.

Many of think the sign of the virgin giving birth to a child is referring to the birth of Christ. However, this is unlikely the case. The reason being is that for the sign to have any significance to Ahaz it would need to occur during his lifetime. This is further borne out in verse 16 and 17 where the Lord states that by the time the child would be of age to know the difference between good and evil, the kingdom of Israel will be destroyed ("the land thou abhorrest").

Additional to Israel's destruction, the Lord will bring judgement against Ahaz and his people. The water of Shiloah were the main water ways that supplied Jerusalems water. Isaiah is using this metaphor to explain that the people are rejecting their source of life, and instead take comfort in alliances with foreign nations.

Chapter 18

Playing of this image of waters, Isaiah contrasts the waters of Shiloah with the the Assyrian king. Where the Lord represents the water of Shiloah, the Assyrian kind represents strong and swift waters who will "flood" the land with his army, passing of the land of Judah and reaching up until the Jerusalem ("the neck"). Thus if the kingdom of Judah decides to join alliances with Assyria to protect itself against Israel and Syria, all of the land of Judah will be conquered by Assyria except Jerusalem.

Isaiah then shift back to this warning. Isaiah warns the people to refrain from entering into an alliance with Assyria. Although things look bad, the Lord expects his people to rely upon him at all times, not on the world. Isaiah's message is thus applicable to our lives. Sometimes we refuse to wait patiently on the Lord and try to rely on others during our struggles and trials. This seems to be the wrong approach. Instead, we should trust in the Lord to deliver us, not in man or the world. Isaiah, speaking through the Lord, promises that if the Jews trust in the Lord, he will be a "refuge" (sanctuary).

However, just as the Lord is a refuge to those who trust him, he is also an offense to those who don't. This is a sad reality. Unfortunately for us today, we have been blessed by the Lord to such a degree that we don't think we need him anymore. We have, through the light given to us by God, been able to make incredible advancements in technology which had created an incredibly high standard of living and comfort. But through theses blessing, we think that we, as humans, can figure and solve things without relying on the Lord.

And like us, the kingdom of Judah at this time was exceedingly wealthy and prosperous, having been blessed highly by the Lord.

However, and like Judah, soon the Lord will remove those things from us. And by so doing, many of us will curse God instead of turning to him. Many will be unable to trust of God that is removing the distraction that keep us form him. Instead will see him as cruel and unforgiving, and like the Nephites who were destroyed, would prefer to curse God and die instead of repenting and relying on his grace and mercy.

For "many among them shall stumble and fall, and be broken, and be snared, and be taken."

21 And they shall pass through it hardly bestead and hungry; and it shall come to pass that when they shall be hungry, they shall fret themselves, and curse their king and their God, and look upward.
22 And they shall look unto the earth and behold trouble, and darkness, dimness of anguish, and shall be driven to darkness.

Chapter 19

Picking up from chapter 18, Isaiah explains that the darkness won't last forever. Switching to the future, Isaiah assures those living that the Lord's judgment won't be like it was during their initial scattering by the Assyrians. For a great light will appear to guide them, who will free them from oppression.

This great light is the Davidic Servant who will be the standard and ensign for the people. The Davidic Servant is the Prince of Peace. The Hebrew is better translated as: Wonderful Counselor, One Mighty in Valor, a Father for Ever, a Prince of Peace” (pele’ yo‘es ’el gibbor ’abi-‘ad sar-salom). Moreover, this is the Davidic Servant because the Lord is not a prince but a king. The Davidic Servant is the prince whom the Lord will use a a light to the people in darkness to gather them back to their homelands. And upon him will rest the government and throne of David, of whom is a direct descendant.

Jospeh Smith explained

Although David was a king, he never did obtain the spirit and power of Elijah and the fullness of the Priesthood; and the Priesthood that he received, and the throne and kingdom of David is to be taken from him and given to another by the name of David in the last days, raised up out of his lineage. ~ Joseph Smith, March 10, 1844

Now compare to what Isaiah says:

6 For unto us a child is born, unto us a son is given; and the government shall be upon his shoulder; and his name shall be called, Wonderful, Counselor, The Mighty God, The Everlasting Father, The Prince of Peace.
7 Of the increase of government and peace there is no end, upon the throne of David, and upon his kingdom to order it, and to establish it with judgment and with justice from henceforth, even forever. The zeal of the Lord of Hosts will perform this. 

The last sentence of verse 7 is also telling, as it explains that the Lord will perform this work of establishing a righteous throne of David.

Shifting back to Israel and Judah, Isaiah prophecies about Israel's destruction, where the Lord will sent up the a"adversaries of Rezin (i.e., Assyria) against him (Ephraim/Israel). Thus despite Israel's attempt to protect themselves against Assyria, the Lord will allow Assyria to "devour" Israel. And despite the destruction, the Lord's raised hand (symbol of power and authority) will not outstretched to complete the destruction of Israel, because the people won't turn to the Lord and repent.

Part of this destruction will involves the cutting of both the head (the ancient) and the tail (false prophet).

The ancient refers to both the those of older age, but also the learned, the leaders. In effect, those who have guided society by their knowledge and intelligence. The prophets refer to those who claim authority from the Lord but don't have it. Those who use their status to mislead and deceive. A common problem for the false prophets in Jerusalem before destruction was the false prophecies that everything would be ok, that the people had no need to fear for the Lord would not let Jerusalem fall. Similarly today are the false prophets who reassure all that everything is well when it's not.

As a result of the loss of leadership and the removing of the false prophets who flattered the people, leading that into complacency, the people will turn against each other.

Joseph Smith prophesied:

I saw men hunting the lives of their own sons, and brother murdering brother, women killing their own daughters, and daughters seeking the lives of their mothers. I saw armies arrayed against armies. I saw blood, desolation, fires. The Son of man has said that the mother shall be against the daughters, and the daughter against the mother. These things are at our doors. They will follow the Saints of God from city to city. Satan will rage, and the spirit of the devil is now enraged. I know not how soon these things will take place; but with a view of them, shall I cry peace? No; I will lift up my voice and testify of them. How long you will have good crops, and the famine be kept off, I do not know; when the fig tree leaves, know then that the summer is nigh at hand. (TPJS, 161)

Compare to verses 19-20 of 2 Nephi 19

19 Through the wrath of the Lord of Hosts is the land darkened, and the people shall be as the fuel of the fire; no man shall spare his brother.
20 And he shall snatch on the right hand and be hungry; and he shall eat on the left hand and they shall not be satisfied; they shall eat every man the flesh of his own arm... 

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Chapter 20

Verse 1: Isaiah begins this chapter pronouncing woes against those who:

1. Turn away the needy from justice
2. Take away the right from the poor leaving widow to be preyed upon and the fatherless taking advantage of.

Those who commit these sins have nowhere to flee, for the Lord will bring Assyria to conquer all.

Verse 5: Yet, although Isaiah refers to the historic Assyria, the image of the Assyrian king also has a future parallel. Thus there will be a future "Assyrian"-type king whom the Lord will use to bring destruction upon the world.

We know this is the case because in verse 21 it describes that in the day the Assyrian king, after carrying out the Lord's work of judgment, is brought low, a remnant will return. Historically, after Assyria was defeated by Babylon, no remnant of Israel returned -- instead, they remained scattered. Thus based on this detail, we then know that the Assyria king being referenced is a future one. 

Turning to the description of the Assyrian king, Isaiah explain that the king will boast in his conquest and victories, not realizing that it's the Lord who has allowed the king to have success. the Assyrian king represents the Lord's rod and staff of judgment. His acts and conquest have the effect of serving as the Lord's chastening judgement against the people.

Moreover, the Lord will not prevent the Assyrian king from laying waste. Although the Lord is full of love, he is also a God of justice. Many injustices have and are being committed that the Lord must, for his name's sake, seek retribution against the wicked. Thus the Assyrian king will be given free reign to "take the spoil, and to the prey, and to tread them down like the mire of the streets."

Verse 6-11: Yet, as stated above. The Assyrian king, because of his success, will think that his success has come from his own prowess.  He will take note of all the nations he has destroyed.

Verses 12-16: Yet, once the Assyrian king performs the Lord's work, the Lord will "punish his stout heart" and "high looks." The Assyrian king is full of pride that the Lord will eventually humble him. For does the ax (the Assyrian king) boast against him (the Lord) who made the Assyrian king? Thus the Lord will take from the Assyrian king all that he conquered in 1 day.

Verses 20- 26: After the Assyrian king has been disposed of, then the remnant of Israel (a portion of scattered Israel) return and rely upon the Lord and not man. Isaiah remind the people that although they will be afflicted and scourged at the hands of the Assyrian king, it will be but for a moment. After the Assyrian king has completed the Lord's work, the Lord will quickly remove him.

Verses 27: In the day the Assyrian king is removed, the burden placed upon the people, especially Israel, will be removed. And despite what the Assyrian king has done, the Lord will protect Zion and "hew" him down, like a tree.

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Chapter 21 - 24

Chapter 21

As part of the Lord's work, three servants will come forth in the end-times. In an earlier chapter, we looked at these servants as they were represented by salvation, righteousness, and the Lord's arm. Here, Isaiah uses another imagery -- that of a branch with a stem, rod (stick), branch, roots. As a note, Jesse is the father of David. Thus through the line of Judah the following servant will come forth. 

Doctrine and Covenants 113 explains that the "stem of Jesse" is Jesus Christ; "the rod" is a servant who is a partial descendant of Jesse and Ephraim; "the root" refers to a full descendant of Jesse (David) and Joseph (not necessarily Ephraim, but the lineage of Jospeh -- possibly a Lamanite descendant). The root will have power to gather the lost tribes of Israel. 

The last image is that of the branch. I believe the branch refers to the DS, whom we've already discussed and also to whom verses 2-5 are dedicated.

These verses are spoken by Isaiah unless otherwise indicated

Verse 2-5: These verses are describing the character of the Davidic Servant (DS). We learn that the following about him

1. The spirit of the Lord will rest upon him 

2. The spirit of understanding and wisdom 

3. The spirit of counsel and might 

4. The spirit of the knowledge and of the fear of the Lord

5. Such spirits will make him quick to understand 

6. And cause him to judge with righteousness, not based on outward appearances. 

7. And he will have power to destroy the wicked 

Verses 6-9: The earth will enter a terrestrial state of peace. Where there will be no enmity between nature and human, nature and nature, and human and humans. Knowledge of the Lord will flood the earth creating a society of peace. 

Verse 10: The root of Jesse (the full descendant of Jesse and of Joseph) will be a standard for the rest of the Gentiles to gather to. 

Verses 11 - 14: And in the day that the root of Jesse serves as an ensign to the nations, the Lord will set his hand (metaphor for the DS) to reclaim the lost tribes (the remnant of Israel). Moreover, no longer will there exist enmity between Ephraim and Judah, but the tribes will be united in love. 

Verses 15 - 16: To effectuate the return of the lost tribes, it appears that the Lord will bring up dry land for the people to cross over, serving as a highway for the lost tribes to travel on. As we have seen in other chapters, Isaiah likens the gathering of Israel to the events of Exodus. The Lord will be their guide and deliver them out of captivity into the land that were promised to their fathers. This is the covenant that the Lord will fulfill. 

Chapter 22

Chapter 22 describes the song that the lost tribes will sing in response to his gathering and delivering them from the nations and placing them in the promised land. In that day of deliverance, the Lord's name will be praised. 

1 And in that day (day of deliverance) thou (Israel) shalt say: O Lord, I will praise thee; though thou wast angry with me thine anger is turned away, and thou comfortedst me.
2 Behold, God is my salvation; I will trust, and not be afraid; for the Lord Jehovah is my strength and my song; he also has become my salvation.
3 Therefore, with joy shall ye draw water out of the wells of salvation.
4 And in that day shall ye say: Praise the Lord, call upon his name, declare his doings among the people, make mention that his name is exalted.
5 Sing unto the Lord; for he hath done excellent things; this is known in all the earth.
6 Cry out and shout, thou inhabitant of Zion; for great is the Holy One of Israel in the midst of thee. 

Chapter 23 

Verses 1-5: Although not clear when these events will happen -- whether it will run concurrently with the gathering of Israel or after the gathering -- we learn that Babylon (representative of the world) will fall. Like historically, where the Babylonians fell to the Medes, Isaiah uses the historic events as a representation of the future fall of the worldly Babylon. 

Verses 6-19: Isaiah is descriptive about the fear and terror that the people living in Babylon will feel when the day of his judgement is unleashed in full. 

6 Howl ye, for the day of the Lord is at hand; it shall come as a destruction from the Almighty.
7 Therefore shall all hands be faint, every man’s heart shall melt;
8 And they shall be afraid; pangs and sorrows shall take hold of them; they shall be amazed one at another; their faces shall be as flames.
9 Behold, the day of the Lord cometh, cruel both with wrath and fierce anger, to lay the land desolate; and he shall destroy the sinners thereof out of it.
10 For the stars of heaven and the constellations thereof shall not give their light; the sun shall be darkened in his going forth, and the moon shall not cause her light to shine.
11 And I will punish the world for evil, and the wicked for their iniquity; I will cause the arrogancy of the proud to cease, and will lay down the haughtiness of the terrible.
12 I will make a man more precious than fine gold; even a man than the golden wedge of Ophir.
13 Therefore, I will shake the heavens, and the earth shall remove out of her place, in the wrath of the Lord of Hosts, and in the day of his fierce anger.
14 And it shall be as the chased roe, and as a sheep that no man taketh up; and they shall every man turn to his own people, and flee every one into his own land.
15 Every one that is proud shall be thrust through; yea, and every one that is joined to the wicked shall fall by the sword.
16 Their children also shall be dashed to pieces before their eyes; their houses shall be spoiled and their wives ravished.

When the Lord' final judgment is unleashed, not one (man, woman, or child) will be spared from destruction. The destruction of Babylon is likened to that of Sodom and Gomorrah, of whom we learn were completely annihilated from existence.

Verses 20 - 22: The destruction of Babylon will be so great, that what will remain will be utter desolation. No one will dwell in the lands of Babylon so great is the destruction

 Chapter 24

Verses 1-4: In the days that Babylon will be destroyed, the people in Zion will taunt Babylon. In this instance, Babylon can serve as a representation of the end-time Assyrian king or another end-time tyrant whom the Lord will use to enact his judgments against the nation. This is because in verse 4, it says that the people will take up a proverb against the "king of Babylon" thus referring to a person. 

Veres: 5 - 23

5 The Lord hath broken the staff of the wicked, the scepters of the rulers.
6 He who smote the people in wrath with a continual stroke, he that ruled the nations in anger, is persecuted, and none hindereth.
7 The whole earth is at rest, and is quiet; they break forth into singing.
8 Yea, the fir trees rejoice at thee, and also the cedars of Lebanon, saying: Since thou art laid down no feller is come up against us.
9 Hell from beneath is moved for thee to meet thee at thy coming; it stirreth up the dead for thee, even all the chief ones of the earth; it hath raised up from their thrones all the kings of the nations.
10 All they shall speak and say unto thee: Art thou also become weak as we? Art thou become like unto us?
11 Thy pomp is brought down to the grave; the noise of thy viols is not heard; the worm is spread under thee, and the worms cover thee.
12 How art thou fallen from heaven, O Lucifer, son of the morning! Art thou cut down to the ground, which did weaken the nations!
13 For thou hast said in thy 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;
14 I will ascend above the heights of the clouds; I will be like the Most High.
15 Yet thou shalt be brought down to hell, to the sides of the pit.
16 They that see thee shall narrowly look upon thee, and shall consider thee, and shall say: Is this the man that made the earth to tremble, that did shake kingdoms?
17 And made the world as a wilderness, and destroyed the cities thereof, and opened not the house of his prisoners?
18 All the kings of the nations, yea, all of them, lie in glory, every one of them in his own house.
19 But thou art cast out of thy grave like an abominable branch, and the remnant of those that are slain, thrust through with a sword, that go down to the stones of the pit; as a carcass trodden under feet.
20 Thou shalt not be joined with them in burial, because thou hast destroyed thy land and slain thy people; the seed of evil-doers shall never be renowned.
21 Prepare slaughter for his children for the iniquities of their fathers, that they do not rise, nor possess the land, nor fill the face of the world with cities.
22 For I will rise up against them, saith the Lord of Hosts, and cut off from Babylon the name, and remnant, and son, and nephew, saith the Lord.
23 I will also make it a possession for the bittern, and pools of water; and I will sweep it with the besom of destruction, saith the Lord of Hosts.

Notable is that Babylon is likened to Lucifer, who in his pride and arrogance, sought to be over God. Yet, in the end Babylon, like Lucifer, are brought down to hell. Those in hell whom feared Babylon will see that Babylon is nothing. They will remark that despite Babylon's appearance and his purported power, they will see that is nothing. They will remake that despite all his power, he is lower than the rest of the kings, who, unlike the Babylonian king's who flesh remain rot to the worms, lie in glory. 

Verses 24-25 [The Lord]: Explains that, as promised, the Assyrian king will be trodden under foot by the Lord. 

Verses 26-32 [Isaiah] The Assyrian king was to act as the judgment arm of the Lord. Once his purpose in unleashing destruction of the nation is complete and now he is killed by the Lord, just like the historic Assyrian king was defeated by Babylon. With the end-time Assyrian king out of the way, the Lord then appears to baptize the earth by fire by sending his flying serpents (the seraphim "the burning ones") to renew the earth for the poor and needy to feed and take refuge. 

The establishment of Zion is needful so that the righteous are protected when the Lord baptizes the earth by fire. Those who live in Zion will be protected. This will either be through a shield of some sort or they will be taken into heaven before the Lord burns the earth. 

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Chapter 25 

Because of the number of chapters, I will discuss 2 Nephi 25 in next week's series. However, this should not prevent one from reading it. 

In short, part of chapter 25 is Nephi's explanation of the events prophesied in Isaiah. Nephi is clear that the things prophesied by Isaiah will come upon all nations. Because of this, it's worthwhile to read and study what this means. 

Another theme to look for his Nephi's introduction of the prophecy of plainness. Nephi appears to introduce a different style of prophesying than the Jews. Pay attention to what makes his style of prophecy different from the Jews? Why does Nephi introduce a different style of prophecy?