THE SECOND BOOK OF NEPHI
CHAPTER 16
Isaiah sees the Lord—Isaiah’s sins are forgiven—He is called to prophesy—He prophesies of the rejection by the Jews of Christ’s teachings—A remnant shall return—Compare Isaiah 6. [ Between 559 and 545 B.C.]
[ This chapter reviews events surrounding Isaiah's call to be a prophet of the Lord. It reveals something about Isaiah's character as well as what the results of his particular ministry will be. It shows that the Lord, at that time, was communicating by revelation to His servants. It indicates that Isaiah's message is inspired as he was specifically called of the Lord to minister in this capacity.
Isaiah also includes some comments that would show that he is not setting himself above others for pride's sake or out of arrogance. Isaiah puts himself well below the Lord in his relating of the vision. He confesses he is unworthy to be the Lord's spokesman, and it is only by virtue of the sanctification of the Atonement he is made worthy and willing. Also note Isaiah makes no pretense whatsoever to elevate himself to the station of one like Moses who spoke with the Lord face to face, rather he chooses to emphasize his lowly and common nature. ]
1 IN the year that king Uzziah died, [ So we have the beginning of another vision of Isaiah. Approximately 740 B.C. He was the 10th King of the southern kingdom. He began to rule at age 16 when his father, Amaziah, was killed by conspirators in about 767 B.C. Uzziah sought for and followed the counsel of the prophet Zechariah. While he followed the ways of righteousness, the Lord prospered him (see 2 Kings 15:34; 2 Chronicles 26:5). He led the kingdom of Judah in several successful military campaigns against local enemies. He strengthened the walls of Jerusalem. He supported agriculture. He raised the kingdom of Judah to a condition of prosperity that it had not known since the death of solomon. Toward the end of his life, as an unauthorized servant of the Lord, Uzziah tried to offer. ] I saw also the Lord sitting upon a throne, high and lifted up, [ Or exalted. The Lord sits upon His great "merkabah", or chariot-throne, which rides upon the winds of heaven and is drawn by angels, cf. Ezek. 1. ] and his train filled the temple. [ The bottom of his robes, or the train of his robes filled the temple - the bottom of his robes became the veils of the temples. the symbolism is one of condescension as well as exaltation. The Lord is high above man and the earth, but condescends to meet man in the Temple. Thus,His lowest parts, or the bottom fringes of His robes are in the Temple. This necessarily implies the Lord's power and authority is in the Temple. The reference to the robes can also be taken as an obscure allusion to the priestly garment, cf. Exod. 28, cp. 52:1, D&C 113:7-8. ]
2 Above it stood the seraphim; [ The Hebrew "sarap" is most literally interpreted "burning one", glorious ones, and is also translated as "fiery serpent" in the Exodus account where the fiery serpents are sent to torment Israel. Use of this term by Isaiah denotes a sanctified or purified condition of these beings, and differentiates them from messengers/angels. Seraphs are angels who reside in the presence of God, giving continual glory, honor, and adoration to him. . . . “In Hebrew the plural of seraph is seraphim. . . . The fact that these holy beings were shown to him as having wings was simply to symbolize their ‘power, to move, to act, etc.’ as was the case also in visions others had received. (D. & C. 77:4.)” (Bruce R. McConkie, Mormon Doctrine, 2nd ed. [1966], 702–3). The basic meaning in Hebrew for seraph is “to burn,” perhaps to indicate the purified state necessary to be in God’s presence. These "seraphim" can be used interchangeably with cherubim. ] each one had six wings; [ These three pairs of wings represent the seraph's transcendent abilities to perform tasks that are impossible to man. The particular pairs of wings' abilities are translated in the JPS version as being. ] with twain he covered his face, [ The ability to veil or hide their presence. ] and with twain he covered his feet, [ The ability to veil their location or that the "legs" is a euphemism and this pair of "wings" is a garment of modesty, per New Jerusalem Bible [NJB]. ] and with twain he did fly. [ Ability to fly or travel about in ways superior to those employed by mortals. ]
3 And one [ Seraphim/Cherubim. ] cried unto another, [ Suggesting that there are at least two of them present. There were seen for in the visions of Ezekiel as well as John. Which in their respective visions all had faces that represented the four camps of Israel (Judah - Lion; Ephraim - Ox; Dan - Eagle; Ruben - face of a man). ] and said: Holy, holy, holy, [ In Hebrew a triple repeat is equivalent to the english "most", it is a superlative. so, translated into colloquial english the seraphs would be saying "Most holy". This statement implies that there is none holier than the Lord of Hosts. ] is the Lord of Hosts; [ Jesus Christ is the Lord of Hosts in the sense that he is the God of the host of Israel, the Lord of the host of righteous, and the king who leads his armies in righteous battleagainst the wicked. This title as used by the Lord has martial implications as he is the Lord of the Hosts of Heavens and can therefore command them in combat, compare 2 Kings 6:17. This is also an authority statement as the Hosts of Heaven endorsed and sustained the Lord as their Savior and Redeemer in the War in Heaven so He may exercise His authority as we have sustained Him as our leader. ] the whole earth is full of his glory. [ Gileadi interprets this phrase as: "the consummation of all the earth is his glory". His reading is based on the interpretation of the Hebrew word "melo" as being a noun that means "fullness" or " consummation". Thus, he provides an interpretation that follows the meaning of Moses 1:39. ]
4 And the posts of the door moved at the voice of him [ An authority statement. That all of creation would tremble of the voice of Lord (or in this case His seraphic servant) is to say that all creation recognizes it's master. Shaking the doorposts indicates that even the most sturdy part of the buildings shook. See Rev 15:8. ] that cried, and the house was filled with smoke. [ Also variously translated "mist" and implies the presence of the Lord. Compare Exod. 19:6, Exod. 40:34-35, Num. 9:15-23, Ezek. 10:4. ]
5 Then said I: Wo is unto me! for I am undone; [ The LDS Bible footnotes provides theinterpretation that he Isaiah is "Overwhelmed by his own sins and the sins of his people." Gileadi provides a double interpretation based on the usage of the Hebrew word "nidmeti" which can be translated "ruined" or "destroyed." Thus, Isaiah can be referring to the destruction of the carnal man in favor of the new "born again" man. ] because I am a man [ Isaiah was the last major prophet to minister to all of the House of Israel, both Judah as well as the Northern kingdom of Israel before they were led away out of the land by the hand of God. ] of unclean lips; Here Isaiah is showing himself to be akin to Israel in general terms in that he has failedto completely lived up to the covenants he has made with the Lord. In doing so Isaiah reveals himself to be mortal and fallible as is Israel. This also distinguishes him from Lord and the seraphs in that he is corruptible and they are not. Additionally there is something of a Judgement motif as when Isaiah comes into the presence of the Lord he is struck by his own inferiority when compared to the perfection and virtue of Him. Isaiah thus counts himself unworthy to be the Lord's mouthpiece, cp. Jer. 1:9.] and I dwell in the midst of a people of unclean lips; for mine eyes have seen the King, [ Isaiah references the tradition that if an unworthy person were to see the Lord, the Lord would destroy that individual, compare Exod. 3:6, JST on Exod 33:20, Deut. 32:19-22. Thus, Isaiah again identifies himself as unworthy. ] the Lord of Hosts. [ vs 6-10 Compare Jeremiah's similar interview with the Lord at his call to be a prophet where many similar symbols are employed, Jer. 1:1-10. ]
6 Then flew one of the seraphim unto me, [ Where does the seraphim come from and where does he go? the seraph travels from the presence of the Lord down to Isaiah. Thus, sanctification proceeds from the Lord to us via the Holy Spirit. ] having a live coal [ The word of prophecy, which was put into the mouth of the prophet. ] in his hand, which he had taken with the tongs from off the altar; [ The altar is used for what? As a place were God and man covenant with each other. So the altar here represents the covenants that God has made with the House of Israel. When Christ was laid upon the altar of death he overcame, as a result the sins of the House of Israel can be remitted. So that the future glorified state of Israel is wholly due to to the infinite and eternal sacrifice of Jesus Christ. ]
7 And he laid it upon my mouth, [ The authority to act as the prophet, the voice of the Lord on the earth, a prophet is the Lord's mouth on earth and is to speak the revelations given to him. Compare Jer. 1:9. ] and said: Lo, this has touched thy lips; [ Act symbolizing the power of the atonement to cleanse Isaiah of his sins preparatory to his prophetic calling. ] and thine iniquity is taken away, and thy sin purged.
8 Also I heard the voice of the Lord, saying: Whom shall I send, and who will go for us? Then I said: Here am I; send me. [ Isaiah's response to the call to be the prophet, is like unto that of the Savior as he responded to the will of the Father in the premortal world. Isaiah demonstrates his faith and his readiness to serve. What was Isaiah's feelings in verse 5? Isaiah was considered himself unworthy. Why the quick change? He is a recipient of the power of the atonement in his life, Because Isaiah's faith and conviction in his being forgiven and made worthy in v. 6 have changed his attitude entirely. How can we use it as a guideline for us in our callings? We need to by like the Savior, like Isaiah that when asked we respond I will go and do as thou has commanded if we are to be like the Savior. ]
9 And he said: Go and tell this people [ The House of Israel. ] —Hear ye indeed, but they understood not; and see ye indeed, but they perceived not. [ Teach the people to repent, make the people accountable for their sins by informing them of their nature and they will harden their hearts in response rather than repenting, cp. D&C 133:71-72. John quotes these two verses and states that Jesus' ministry had the same effect on the Jews at that time, cf. John 12:39-41, also cp. Matt. 13:15, John 9:39-41, Acts 28:27, Romans 11:8. A similar theme appears in Deut. 29:3. The theme is derivative of the Semitic tradition of gouging out the eyes of runaway servants and rebellious vassals, cf. Num. 16:14, 2 Kings 25:4-7, Jer. 39:4-7, Jer. 52:7-11. Israel is being rebellious, so blind them. And the Lord's punishment is even greater as they are made deaf as well. Israel is consistently described as blind and deaf throughout the entire book of Isaiah, cp. 29:18, 35:5, 42:7, 42:16-19, 43:8, 56:10, 59:9-10. The BofM rendering shifts the responsability for the lack of understanding to the listener where the KJV could be interpreted to say that understanding on the part of the listeners is precluded. ]
10 Make the heart of this people [ Interesting to note how the Lord refers to them, not as "My People" but as this people - the usage denote a derogatory view of them. The children of Israel have let their hearts wander from the Lord and have exercised their own agency in rejecting the message of repentance. ] fat, and make their ears heavy, and shut their eyes— lest they see with their eyes, [ We have to be looking for the hand of the Lord in our life if we are to see it. We have to look to the scriptures and study them in order to understand their meaning. ] and hear with their ears, [ We have to put ourselves in a position where we are listening, so that we can "hear him". If we are in a state witha false sense of security, the idea that sin is really ok, or justified because everyone is doing it. If so then they/we will not recognize the Saviors voice. ] and understand with their heart, [ These three elements are required on our part in order to understand what the Lord is trying to teach us. We often act like the children of Israel when we do not seek in greater depth the things which God has put in front of us. The Lord is talking to Isaiah here about his words, the things which he is trying to teach - the words of Isaiah. How much like the children of Israel are we? do we study the words of Isaiah? or are we like Laman and Lemuel in the "the Lord maketh no such thing known unto us", and why does he not because we follow the path of Laman and Lemuel and do not study and ask as did Nephi. ] and be converted and be healed. [ The reward for seeking and understanding the ways of God are great. But there is a deliberate process that must take place on pur part if we are to do so. OUr religion may be public, but our conversion is very private. Just as the Jews of old, there religion in and of itself did little to prepare them for the coming Messiah. There knowledge was only of that which came from the synagogue, or the Sandedrin, and their local rabbi's. If we bring that thought forward to our day - has the prophet not taught "that is will not be possible to survive in the coming days with hearing him". If all we know about The Saviour and his mission, his return is what we have heard from general conference and sunday school they we might find ourselves in the same position as did the Jews of old. ]
11 Then said I: Lord, how long? [ Isaiah, trying to understand his mission asks the question how long am I supposed to make Israel feel guilty of their sins by making their ears heavy? How long will it be that Israel will remain spiritually deaf? ] And he said: [ The Lord's response is "Until the Day of the Lord" ] Until the cities be wasted without inhabitant, [ The Lord told Isaiah that it would not happen until after all three groups of Israel would be destroyed, and their lands were desolate. So the Ten tribes were led away, The Nephite nation was destroyed to the point that we really do not know where their ancestral homelands really are. While we do know that their homeland was the America's we do not know where that was. We do know that Joseph has returned to America as the largest group of the tribe of Joseph is found in America. The Jews as well are trying to return to their homelands as well. ] and the houses without man, and the land be utterly desolate;
12 And the Lord have removed men far away, for there shall be a great forsaking in the midst of the land.
13 But yet [ Rendered "But yet in it" in Isaiah 6 representing The Day of the Lord. ] there shall be a tenth, [ The Day of the Lord is portrayed as a general collapse of society and a ravaging war that depopulate the land to a tenth of the previous numbers. Also compare Amos 5:3 where he presents a tenth as surviving the wars. ] and they shall return, [ Rendered "it shall return" in Isaiah 6. Even though the Jews will reject Christ's teachings -- A remnant shall return. Isaiah sets this up in naming his son in Isaiah 7:3 Shear-Jashub, or "a remnant will return." Isaiah prophecies that there is going to be a scattering, but God's covenants permeate and can last throughout history, permeate history, and a remnant will be gathered. And this is going to make all the difference to Nephi who's seen a vision of his people be destroyed, that name of Isaiah's son, but a remnant will return. ] and shall be eaten, as a teil-tree, [ A tree like the oak tree which even though it has been eaten or consumed to the stump it will regenerate and grow. ] and as an oak [ The survivors are compared to these trees because they have the ability to send up shoots from the trunk even if the tree is cut down to the stump. ] whose substance is in them when they cast their leaves; so the holy seed [ The survivors are identified as a holy seed for the repopulating of Israel. Thus, to be among the survivors of the Day of the Lord, one must be holy. ] shall be the substance thereof. [ To this point the visions of Isaiah have dealt with Israels future, we will now change gears and deal with the prophecies that would be fulfilled in Isaiahs lifetime. ]