ISAIAH
CHAPTER 5
The Lord’s vineyard (Israel) shall become desolate and his people be
scattered—Woes shall come upon them in their apostate and scattered
state—The Lord shall lift an ensign and gather Israel—Compare 2 Nephi 15.
[ Verses 1–2 are known as the song of the Vineyard, it “…demonstrates Isaiah’s literary skill and is well known for its beautiful language and poetic structure. This is the only parable found in Isaiah’s writings—Ludlow, Unlocking Isaiah in the Book of Mormon, p. 103. “The Book of Mormon version of the Isaiah text, this song is presented as something sung “then” (2 Ne. 15:1)—that is, at that day when the word of promise from Isaiah 4 is fulfilled. (This is a consequence of the way the Book of Mormon makes Isaiah 2–4 and Isaiah 5 into a single chapter.)…but it curiously projects the song into the future, making it something that will need to be sung once Israel has been reduced to just a remnant.—Spencer, Joseph M., The Vision of All: Twenty-five Lectures on Isaiah in Nephi’s Record (Part 2 of 2), Greg Kofford Books. Kindle Edition. ]
1 Now will I sing to my wellbeloved a song of my beloved [ Referring specifically to the Lord himself here. Means: one who keeps the covenant. Jesus said if you love me keep my commandments, which imply's if you are a good subject to the king then you will do as he asks. My only begotten – the Lord. Much of Isaiah’s prophetic imagery comes from the agricultural environment of ancient Israel. At certain seasons of the year, such as harvest time, minstrels traveled the rounds of farms to help lighten labor. As servants trod grapes to extract their juice, musicians played instruments and sang ballads in which the workers participated, turning drudgery into a dance. In that way, the latest love song was popularized throughout the land and was soon on everyone’s lips. “My Beloved”—the subject of Isaiah’s song—represents Israel’s God in his quintessential aspect (Isaiah 43:4; 49:15-16; 54:7-8; 63:7-9). ] touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: [ He set it up with all that it needed to be successful. In Hebrew it literally means “a horn, a child of fatness; most likely a hill shaped like a horn with very fertile soil. The Nephites in America. We understand this from Zenos' Allegory of the vineyard in Jacob 5:43. Here we learn that God planted Ephraim and Manesseh in a "good spot of ground; yea, even that which was choice unto me above all other parts of the land of my vineyard.") The similarities are amazing. There is a vineyard in a good spot that is choice, to be a very fruitful hill. ]
2 And he fenced it, [ He separates it from those things that would do damage to it from without. Jehovah plants the vineyard that represents his people (v 7) and separated it from the rest of the world by water. ] and gathered out the stones thereof, [ With the aid of his servants the prophets, he cultivates it and clears it of “stones,” removing its former wicked occupants and preparing the ground for planting the new. Removed the Jaredites in their wickedness, "And thou beheldest that I also cut down that which cumbered this spot of ground, that I might plant this tree in the stead thereof." (Jacob 5:44). For these Nephite children of Joseph, Isaiah says they were the "choicest vine" ] and planted it with the choicest vine, [ His people (i.e. Israel see vs 7). Isaiah details careful preparations for the vineyard. The master chooses fertile soil on a “fruitful hill,” cultivates the soil, selects good stock, protects the crop, and prepares for the crop’s harvest and storage. In chronological sequence, Isaiah describes that he “fenced [the vineyard],” “gathered out the stones,” “planted it,” “built a tower in the midst of it,” ] and built a tower in the midst of it, [ He builds a watchtower so that his prophets—their watchmen—may keep vigil. Symbolic of the temple blessings and covenants being given to the Nephites. Their only destruction would come from themselves not keeping their covenants with God. Additionally the word winepress seems to be used in connection with the "fierceness of the wrath of God" for breaking his covenant. The penalty of being destroyed in the flesh and being delivered to the buffetings of Satan in the spirit world until one repents, has to do with this symbolic concept of a winepress. All the blessings of the gospel of Jesus Christ were made available to the Nephites, the fullness of the Atonement was taught to them, and even Christ did minister to them the blessings of Gethsemanae in person, that as a nation they "should bring forth grapes, (good fruit) ] and also made a winepress therein: [ If he put a wine press there then we can assume that he planned for the vineyard to be very successful. He expects alot. The wine press is the culmination of the entire process. You grow the grapes so that you can make wine, but the making of the wine comes at the end of the growing season. The winepress also imply's judgement as we will see in chapter 64 where the Lord treads the winepress alone. What does this suggest? That he anticipates a very good yield from the grapes, if not he would just carry the grapes to a different winepress. A higher yield would mean it would make more sense to build the winepress in place and then transport the finished product. The wine is the finished product, it is the reason why the grapes are grown. The winepress in the part of the process where the fruit of the grapes or harvest is rendered (judged) and then consumed. ] and he looked that it should bring forth grapes, [ The Nephites were given everything that they needed to prosper in the Lord. ] and it [ The Nephites ] brought forth wild grapes. [ Hebrew word for wild grapes is (be’usim), and does not exist in the english language—any fruit that does not mature or that rots before it ripens (cf. Isaiah 3:14-15). "Behold, this have I planted in a good spot of ground; and I have nourished it this long time, and only a part of the tree hath brought forth tame fruit, and the other part of the tree hath brought forth wild fruit;") (Jacob 5:25). So specifically a people that do not fulfill the measure of their creation. ]
3 And now, O inhabitants of Jerusalem, and men of Judah, [ I am providing you with the facts so that you can decide for yourself. God exposes his people and the actions for what they really are and not what they assume them to be, so he is compelling them to look and judge for themselves, are they living up to their righteous expectations? ] judge, I pray you, betwixt me and my vineyard. [ The house of Israel. to clarify I took my choiest vine the Nephites and placed them in America and all the rest of the vineyard has gone into a state of "decay" (Jacob 5:3), and become "corrupted", (Jacob 5:47), the Lord addresses the inhabitants of Jerusalem, and particularly the "Men of Judah," and asks them to "judge, I pray you, betwixt me and my vineyard.” Who is responsible for the failure of the vineyard me or you? ]
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4 What could have been done more to my vineyard, that I have not done in it?
[ Or compared to what I offerred you why are things as they are? Where did I go wrong with you? ]
wherefore, when I looked that it should bring forth grapes, brought it
forth wild grapes? [ Here lies “the main question as compared with Jacob 5:47, 49: wherefore (or why) is it that when I looked ( or planned for ) that it should bring forth grapes (the desired result, faithful people) did it bring forth wild grapes (wicked people; apostasy)? Zenos' words are almost identical: "What could I have done more for my vineyard?" (Jacob 5:41), and also: "But what could I have done more in my vineyard?" (Jacob 5:47) "Wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes?" Or as Zenos states it: "And it came to pass that the Lord of the vineyard did taste of the fruit, ...but behold, this time it hath brought forth much fruit, and there is none of it which is good. And behold, there are all kinds of bad fruit;" (Jacob 5:31-32). As saints do not live up to their expectations, that of living to bring forth salvation to themselves as well as the earth then they become worthless in the purpose of the earth - to bring to pass the immortality and eternal life of man. There comes a certain point in production that you have to look at the yield. You have fertilized, weeded, planted, done all that you can; however if the yeild is not there then you have to look at the cost of putting more time into it. There comes a time sometimes when it is better to just cut your losses rather than continue to chase a crop that will not pay out in the end. ]
5 And now go to; I will tell you what I will do to [ Previous to this point he has done everything for his vineyard, now he will do it to his vineyard. ] my vineyard: [ God informs Isaiah what he will do with the house of Israel because he has done all that he can do and now they are without excuse. ] I will take away the hedge thereof, [ The loss of his divine protection for the vineyard, no more separation, or the fence will be removed, the neglect, and the effects of famine would result from Israel’s transgression (see vv. 5–7). OTSM ] and it shall be eaten up; and break down the wall thereof, [ Compare with 2 Ne. 15:5 Where it is God who is breaking down the wall. He is removing the protection for Israel since Israel is not being faithful to him and he sees no reward from them. and his vineyard will be "eaten up" by the Assyrians, and Babylonians, and the "wall thereof", or the protection for the Nephites will "break down" and it "shall be trodden down" by the Gentile nations that came to America. ] and it [ This land that was given to them as a protection, and a place in which they could move closer to God. However they have squandered their opportunity. ] shall be trodden down: [ Will be overtaken by the powers of Babylon. (Isa 10:6). Israel will be scattered. ]
6 And
I will lay it waste: it shall not be pruned, nor digged; but there
shall come up briers and thorns: [ Without the constant cultivation (keeping the commandments) the field will return thorns and briars ( anything but what is desired, and not what was planted. ) "briers and thorns" (wicked) "shall come up" in place of the House of Israel in all the places it has been scattered. Suggesting that the wicked will take over the vineyard. The Lord will no longer provide his servants to minister to the people. ] I will also command the clouds that they rain no rain upon it. [ Or no living water from heaven will come upon the house of Israel in this state of apostasy. No keys or temples or saving ordinances will be available to them. Lack of rain is a covenant curse. Rain and rain clouds suggest that the Lord is blessing his people. It is another way of saying that the people are left to themselves. ]
7 For the vineyard of the LORD of hosts is
the house of Israel, [ The Lord spells out exactly who the vineyard is. It is You Israel, it is you that I have done everything for, and you have let me down. ] and the men of Judah his pleasant plant: [ Or his covenant people. Infers that in the beginning Jehovah doted over them. ] and he looked for judgment, but behold oppression; for righteousness, but
behold a cry. [ In an end-time context, “Israel” and “Judah” serve as codenames of those who are Jehovah’s covenant people in that day. After Israel was carefully established by the hand Lord, and He looked for them continue in their Abrahamic behavior. All he could see, though, was their imitation of wrongdoing by the nations Abraham was called to minister to. The parable of the vineyard condemns Israel for failing to serve the Lord. Isaiah now presents evidence for this accusation through six pronouncements of “woe and judgment” upon the house of Israel. Each “woe” outlines the Israelites’ evil actions and specifies the antithetic punishment that will befall them because of their choices.—Ludlow, Unlocking Isaiah in the Book of Mormon, p. 105 If Joseph was his "choicest vine" (verse 2), then Judah was to be God's "pleasant plant". From Judah and his seed, through whom Jesus would be born, God "looked for Judgment", but all they gave to others was oppression. It was to Judah to whom God looked for "righteousness", but all God received was "a cry" from the widows, and fatherless because of the oppression of the leadership of Judah. ]
8 ¶ Woe unto them that join house to house, [ First for seven woes that will follow. This first woe suggests that there are those who buy large tracts of land for one dwelling place while ignoring the needs of many poor. "‘They, the insatiable, would not rest till, after every smaller piece of landed property had been swallowed by them, the whole land had come into their possession, and no one beside themselves was settled in the land’ [Job 22:8]. Such covetousness was all the more reprehensible because the law of Israel had provided so very stringently and carefully, that as far as possible there should be an equal distribution of the soil, and that hereditary family property should be inalienable."—Keil and Delitzsch, Commentary, 7:1:166. A spirit of speculation overcomes them—as manifested by oppressive zoning laws, for-profit property developments, corporate mergers, and other questionable entrepreneurial ventures—forcing the poor of his people out of rural, self-sustaining lifestyles into the cities or centers of the land. When people live in the city they are more easy to control as they have to rely on the government for more. If the government takes something away like food there is little they can do, verses in the country they can and do grow their own food so they are more self-reliant. ] that lay field to field, till there be no place, [ So all of the rural land is bought up, or the zoning laws do not allow for smaller tracts so tha the only place to live is in the cities. This woe is leveled at these who are in the game so that the rich get richer and the poor get poorer. Inequality - those who are the cause of such inequality. ] that they may be placed alone in the midst of the earth!
9 In mine ears said the LORD of hosts, Of a truth many houses shall be desolate, [ Isaiah describes the ironic punishment of these selfish landlords—their houses and vast lands (their source of pride and success) will be made desolate, and their once fruitful fields (prosperity) will yield pathetic harvests (income).—Ludlow, Unlocking Isaiah in the Book of Mormon, p. 105 "desolate" meaning they and their posterity will be cut off,) and "even great and fair" cities (the book of Mormon adds cities) that seem to be so prosperous through such devious means, will become "without inhabitant". 5:10 God is in control of the elements. What ever the reason it become apparent that the owners who are the rich as they are the ones that can afford these large houses will no be allowed to live in them as they will be desolate. ] even great and fair, without inhabitant.
[ Whether through bankruptcy and foreclosure, anarchy and civil war, or enemy invasion, Jehovah’s people’s homes and workplaces lie “desolate,” “deserted,” or “laid waste” (lesamma) as a consequence of their predatory enterprises. Just as Jehovah’s people have produced inferior fruit spiritually (vv 2-4), so their land does physically (Isaiah 7:23-25; 17:4-6; 33:9). ]
10 Yea, ten acres of vineyard shall yield one bath, [ About 6 gallons or 22 liters. ] , and the seed of an homer shall yield an ephah. [ An acre is the amount a yoke of oxen could plow in a day. A bath is about 5.5 gallons. A homer is about 6.5 bushels, and an ephah is one-tenth of a homer. The seriousness of the desolation in the fields is demonstrated. Ordinarily, a farmer would hope to get a thirty, sixty, or even a hundred-fold increase from the seed he planted. But instead he would only get one tenth back because one homer of seed (equal to ten ephahs) would only yield one ephah of harvest. So you get less back than the seed that you put into it. This is a type of "reverse tithing" that results from unfaithfulness. You do not need to be a farmer to know this is not profitable. In other words a famine or drought - another covenant curse. ]
11 ¶ Woe unto them that rise up early in the morning, that they may follow strong drink; that continue until night, till wine inflame them! [ The second "woe" is issued to those that give in to drunkenness, the self-indulgent, pleasure-seekers, partying with no regard for God. ]
12 And the harp, and the viol, the tabret, and pipe, and wine, are in their feasts: but [ Party animals, they are all about just having a good time. There is no knowledge of truth and true principles. Ignorance is a hindrance in any field of endeavor, but especially in spiritual things. The Prophet Joseph Smith gave instruction on this important principle: “The Church must be cleansed, and I proclaim against all iniquity. A man is saved no faster than he gets knowledge, for if he does not get knowledge, he will be brought into captivity by some evil power in the other world, as evil spirits will have more knowledge, and consequently more power than many men who are on the earth. Hence it needs revelation to assist us, and give us knowledge of the things of God.” (Teachings,p. 217.) OTSM ] they regard not the work of the LORD, neither consider the operation of his hands.
[ They have no idea of what God is about and they fail to see his hands in their lives. They are blind spiritually. They pursue their godless lifestyles. Those who disregard what Jehovah is doing—bring upon themselves his covenant curse. What are his hands and works? In Isaiah the Lord has two hands the right hand and the left hand. The left hand in the king of assyria, the hand of punishment, the one that he uses to smite his people. The right hand is the hand of deliverance, through which he saves his people through his servant. ]
13 ¶ Therefore my people are gone into captivity, [ My people = the covenant people. Covenant curse. As a result of their actions in verses 11 & 12 they have rendered themselves as capitives to satan. ] because they have no knowledge: [ The word “knowledge” (da‘at)—a covenant term—further signifies that his people no longer know their God. They may know about him; but they don’t know him in the way that he manifests himself personally to his elect (Isaiah 19:21; 52:6). If they did, they would not now perish nor be taken captive by their enemies (Isaiah 10:3-4; 14:16-17). If they would have kept the terms of the covenant relationship they would be in a state where he would be teaching them face to face, having plenty of revelation both personal as well as from the prophet. ] and their honourable men are famished, and their multitude dried up with thirst. [ Without knowledge and revelation they are in a state of Famine. Famine is a time when the land produces little or nothing because of the lack of rain (revealtion). their honorable men (the ones who are should lead them to Jesus) are famished (they have no bread to provide as did Moses and Joseph) and their multitude (those they should bring to Christ) are dried up with thirst." They have no access to the living water provided by Jesus, and dispensed through his authorized servants. Those who are out of touch with God as they do not follow him or seek revelation from him. ]
14 Therefore hell hath enlarged herself, [ As a result hell had to be made bigger to account of all of those who are arriving from the House of Israel. And it was made bigger than anyone thought possible. Hell begins to take over. ] and opened her mouth [ Mouthing off about God and his people. ] without measure: and their glory, and their multitude, and their pomp, and he that rejoiceth, shall descend into it. [ All the party animals will be delivered to hell then, where they can party all they want to. ]
15 And the mean [ Could be average, common or poor. ] man shall be brought down, [ Men are brought down by their own doing when they debase themselves. ] and the mighty man shall be humbled, [ If the mighty man is the righteous man then when he sees all of this wickedness and corruption he is brought down as well, he cannot believe it, he can hardly stand it. ] and the eyes of the lofty shall be humbled:
16 But the LORD of hosts shall be exalted in judgment, [ God is exalted or praise when he saves his people, when he brings on his just judgements, since he cannot allow the wicked to rule forever. ] and God that is holy shall be sanctified in righteousness.
[ Because he is a just God he will intervene on behalf of his people. We become more like God as we follow him, we become sanctified. God shows himself as Holy when we see him bring forth his power to save those who are righteous. Both in the atonement as well as when he steps in to save his people in times of war and wickedness. ]
17 Then shall the lambs feed after their manner, [ The righteous with be judged with mercy because they are after the manner of God; The Wicked will be judged with justice alone as they have not attempted to apply the atonement to themselves , as such there is really nothing that God can do for them and be just. ] and the waste places of the fat ones shall strangers eat. [ Deliverance for the righteous, judgement on the wicked. The scene is one of peace as the lambs feed in the pasture because they do not have to be on the constant look out in fear. Isaiah concludes this woe with a prophecy that “lambs” will feed in the Israelites’ once fertile lands and “strangers” will partake of the Israelite’s labor, This pronouncement parallels Moses’ words: “The Lord shall bring a nation against thee…: And he shall eat the fruit of thy cattle, and the fruit of thy land, until thou be destroyed” (Deuteronomy 28:49, 51). Isaiah’s prophecy may also refer to the Gentiles or “other sheep” who will partake of the fruits of the gospel because of the Israelites’ disobedience to God’s commandments (John 10:16; 3 Nephi 15:17, 21). —Ludlow, Unlocking Isaiah in the Book of Mormon, p. 105. God has a group who will execute "judgment", and he will sanctify them "in righteousness". The lambs (chosen ones, chosen seed) will feed chosen Israel after the manner of the Twelve Disciples of Jesus. ]
18 Woe unto them that draw iniquity with cords of vanity, and sin as it were with a cart rope: [ There are scholars who believe that the sin is the sin of Isaiah witnessing Hezekiah removing the Menorah(the tree of life) from its true place which is(was) in the Holy of Holies. Isaiah has to be a little cryptic in what he says for fear of his life and yet still get the message out. "Cart rope" suggesting that they are pulling something large; it is a cart with a rope attached and most likely a groups of men to pull it all. They are hitched to their sins. Whatever keeps you pre-occupied with doing it instead of serving God. Suggesting those that bear a heavy burden. President Harold B. Lee, once said "If I were to ask you what is the heaviest burden one may have to bear in this life, what would you answer? The heaviest burden that one has to bear in this life is the burden of sin" “Stand Ye in Holy Places,” Ensign, July 1973, 122 They draw sin and iniquity with ropes of vanity. Isaiah 5:18c helps explain Isaiah’s idiomatic expressions: “They are tied to their sins like beasts to their burdens.” OTSM Woe to those who weave cords by their own vanity, and put their sins in a cart as it were, and draw the cart behind them by pulling them with the vain cords they themselves have fashioned. Those who are obsessed with worldly pastimes that they cannot or will not give up. They compulsively haul their baggage—their beloved idols—with them wherever they go. Robbing them of Jehovah’s Spirit, their preoccupations and distractions from reality add to their sins and transgressions, diverting them away from Jehovah’s “work” and “plan” instead of participating in them (cf. v 12). They mock his people who anticipate the impending fulfillment of Jehovah’s purposes by glibly asking for signs to satisfy their curiosity (Isaiah 66:5). ]
19 That say, Let him make speed, and hasten his work, that we may see it: [ So the thing that they are pulling(verse 18) here has been invisible to the public(for instance hidden behind the veil). Or show us a sign. Without faith in God they demanded that he demonstrate his power before they would make any attempt to believe. (see 2 Peter 3:3–4) As if to say If he is a God of power, lets see some example of it. If the second coming is going to come then let's have it start to happen. ] and let the counsel of the Holy One of Israel draw nigh and come, that we may know it! [ Prove it to us they say. The unbelievers are giving those who do believe a hard time. In Hebrew this actually says : Counsel does mean counsel in Hebrew, but it also means "tree" so we would be talking here about the "tree of the Holy one - or the tree of life(the Menorah which was to that point housed in the Holy of Holies in the temple until this minute)". And now there are men at maybe Hezekiahs' request that are moving the Tree of life with ropes out from the temple such that it becomes visible for the first time. "that we may know it!" "Hebrew: yada" - refer to Gen 19:5. This is the same language that was used by the mob that surrounded Lot's house when the angels of God were sent there, where the angry mob outside wanted to rape the angels sent to God. It has nothing to do with knowledge and this is the same thing that Isaiah is suggesting here about what he is seeing. (see Isaiah 3:9) ]
20 ¶ Woe unto them that call evil good, [ Good and evil denote covenant keeping and covenant breaking, covenant blessing and covenant curse. In one manifestation of covenant breaking, Jehovah’s people choose what is bitter—the darkness of spiritual blindness (Isaiah 59:9-10)—over what is sweet; that is, Jehovah’s light or the terms of his covenant (Isaiah 51:4). They further reject Jehovah’s servant, whom Jehovah appoints as “a light to the nations” (Isaiah 42:6; 49:6; emphasis added) and fall prey to the king of Assyria/Babylon (Isaiah 10:3-6), who typifies the darkness of Jehovah’s Day of Judgment. When a person claims that a certain thing is not a sin when he knows it is sinful, he is calling "evil good." He may do this in order to gain popularity with sinful people or to excuse his own weakness. Concerning such people, Spencer W. Kimball has written: Woe unto those who wrest the scriptures to interpret them to cover their weaknesses. ... Many of the modern terms for sin were not used in the scriptures and in olden days, and some people, therefore, excuse their contaminations because the age-old transgressions were not identified with modern terms. But, if one reads the scriptures carefully, all sins are denounced there in every shade of error. ... Surely, every soul who has reached the age of accountability, and especially those who have received the Holy Ghost after baptism, knows the difference; but so often we hear what we want to hear and we see what we want to see. There is a definite war against the soul when evil is perpetrated. And I challenge any normal baptized person who says he did not know he was doing wrong. There is no compatibility between sin and righteousness, between guilt and peace. (BYUSY, Jan. 1965, p. 7.) How often is this done using public opinion polls? “Political campaigns and marketing strategies widely employ public opinion polls to shape their plans. Results of those polls are informative. But they could hardly be used as grounds to justify disobedience to God’s commandments! Even if ‘everyone is doing it,’ wrong is never right. Evil, error, and darkness will never be truth, even if popular” —Russel M. Nelson, “Let Your Faith Show,” Ensign, May 2014, 30–31 ] and good evil; that put darkness for light, and light for darkness; [ "Put" is reference to the fact that they physically moved the Menorah out if the Holy of Holies in the temple. So they are taking the Menorah from its precious spot and bringing it down into a base of open society(degrading it on purpose; As Lehi would suggest they are moving it to the great and spacious building). They think that the Lords law is darkness, and what is dark or evil, and it's philosophies are their light or what they think is right. They have followed Satan to the point that they have really lose their way as they are upside down. sounds like a choice that they are making, it is part of the idealogy that they are choosing to follow. For example those who choose to be satan worshipers. The Lord's servant is also considered to be a light, so here we have them rejecting the Lord's servant for one that is not from the Lord. To the point that they worship the anti-christ the exact opposite of Christ. ] that put bitter for sweet, and sweet for bitter! [ Why is that interesting? See Ex. 15:23-25. Suggesting that moving the tree changed the waters. Waters that were once sweet are now bitter. There is also water in Lehi's vision in 1 Nephi 8; and Lehi's vision weirdly it is interpreted as two different values first Nephi 11:25 the same verse where Nephi is talking about the tree that the the tree is the love of God and the waters are also the love of God. But then later in Nephi's visio ]
21 Woe unto them that are wise in their own eyes, [ Interesting that this follows verse 20 as they had their values upside down in verse 20, so here they see what they do as good to them. Conceited persons—those who assume they are “wise” (hakamim) and “clever” or “knowledgeable” (nebonim)—Jehovah condemns. Instead of their human knowledge teaching them that next to him they know nothing, they use it to gain acclaim or convert others to their opinion (Isaiah 32:6; 41:22-24; 50:11). In response, Jehovah “turns wise men about and makes nonsense of their knowledge” (Isaiah 44:25). As his Day of Judgment approaches, he performs “wonder upon wonder, rendering void the knowledge of their sages and the intelligence of their wise men insignificant” (Isaiah 29:14). President N. Eldon Tanner illustrated the necessity of heeding this warning. He noted that when people “become learned in the worldly things such as science and philosophy, [they] become self-sufficient and are prepared to lean unto their own understanding, even to the point where they think they are independent of God; and because of their worldly learning they feel that if they cannot prove physically, mathematically, or scientifically that God lives, they can and should feel free to question and even to deny God and Jesus Christ. Then many of our professors begin to teach perverse things, to lead away disciples after them; and our youth whom we send to them for learning accept them as authority, and many are caused to lose their faith in God. …How much wiser and better it is for man to accept the simple truths of the gospel and to accept as authority God, the Creator of the world, and his son Jesus Christ, and to accept by faith those things which he cannot disprove and for which he cannot give a better explanation. He must be prepared to acknowledge that there are certain things—many, many things—that he cannot understand.” (In Conference Report, Oct. 1968, pp. 48–49.) OTSM ] and prudent in their own sight! [ Those who have called evil good, Why? because they have justified their own wickediness as their reward. In the process of doing that they have taken away their own righteousiness. The Professors of the various disciplines of the world pat one another on the back as they each measure up to their own arbitrary set of rules established by themselves after the fact. ]
22 Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink: [ Isaiah’s sixth and final woe (vv. 22–23) chastises those who “are mighty to drink wine, and . . . mingle strong drink.” The Revised Standard Version of the Bible clarifies this passage: “Woe to those who are heroes at drinking wine, and valiant men in mixing strong drink.” This verse mocks and rebukes those who find fame in sinful festivities, and who acquire success through intoxication of body and spirit. Those who are champions in fighting wars. ]
23 Which justify the wicked for reward, [ Giving or taking “bribes” or “gifts” (sohad) as personal favors for unjust decisions constitutes a betrayal of oneself and of the innocent victims it creates: “When integrity is lacking, they who shun evil become a prey. Those who were guilty of crimes were declared innocent by bribed judges and other officials, whereas the innocent were found guilty so that they could be silenced or their property exploited. Obviously, the dark evils that prevailed among the Israelites of the ancient kingdom of Judah help modern readers understand why the judgments of God come upon them. But today’s world can also learn a great lesson, for one need only look to see the same evils prevailing on many sides. The effects of sin today are as devastating as they were anciently. That is the message of Isaiah for today.— OTSM ] and take away the righteousness of the righteous from him!
24 Therefore as the fire devoureth the stubble, [ At this point in the harvest this is the nonproductive part of the crop. ] and the flame consumeth the chaff, so their root shall be as rottenness, [ The stubble and chaff are routinely left in a field to be burned after the harvest. A rotten root (ancestry) decays, killing the plant and leaving a dry blossom (descendants - offspring). They are burned up in the fire. ] and their blossom [ Their Descendants. ] shall go up as dust: [ Go back to the elemental state. ] because they have cast away the law of the LORD of hosts, [ The reason for their destruction. ] and despised the word of the Holy One of Israel.
[ They do more than just reject God they are against him. ]
25 Therefore is the anger of the LORD [ the king of Assyria/Babylon, who personifies Jehovah’s anger, acts as his hand of punishment (Isaiah 10:5). ] kindled against his people, and he hath stretched forth his hand [ Righteous anger. The phrase “his hand is stretched out still” can represent both the justice and mercy of God—justice (destruction and punishment) for the wicked and mercy for the repentant if they will turn to God. From the context of the surrounding verses, the reader can often determine which meaning was intended by the scripture author. OTSTM (see chart below for more passages about His hand being out in justice and mercy). Passages with “his hand is stretched out still” that likely refer to God’s justice:
Isaiah 9:12,* 17, 21(2 Nephi 19:12, 17, 21)
Isaiah 10:4 (2 Nephi 20:4)
Isaiah 10:13–14(2 Nephi 20:13–14)
Isaiah 14:26–27(2 Nephi 24:26–27)
Isaiah 23:11
Passages with “his hand is
stretched out still” that likely
refer to God’s mercy:Exodus 6:6
Deuteronomy 5:15
Deuteronomy 7:19
Psalm 136:10–14
Jeremiah 32:21
Ezekiel 20:33–34
2 Nephi 28:32
Jacob 5:47
Jacob 6:4–5
Alma 5:33–34
Alma 19:36
3 Nephi 9:14
Mormon 6:17
D&C 136:22
* Isaiah 9:12, footnote d, indicates that the phrase in this verse can refer to both justice and mercy.]
against them, and hath smitten them: and the hills did tremble, [ Earthquakes. Hills = nations, so nations fall apart. ] and their carcases were torn in the midst of the streets. For all this his anger is not turned away, but his hand is stretched out still.
[ How does this verse end. That God is still looking for any opportunity that he has to save them. ]
26 ¶ And he [ ALT: The Lord. ] will lift up [ The raising of the “ensign,” appears in parallel with the “hand” that is upraised or extended (v 25), designates the king of Assyria/Babylon (Isaiah 13:2) who rallies an alliance of hostile nations from beyond the horizon to attack Jehovah’s people and the nations of the world. ] an ensign to the nations [ The word from which ensign was translated here is nês. Nês is translated multiple ways in the KJV. In Isaiah alone it’s translated 3 different ways as: ensign, banner, and standard. Verses from Isaiah that translate the word "nez" (Isaiah 5:26; 11:10, 12; 13:2; 18:3; 30:17; 31:9; 49:22; and 62:10). A flag that is flown (as by a ship) as the symbol of nationality and that may also be flown with a distinctive badge added to its design. So here he the King of Assyria is the ensign that he uses to call the other distant wicked nations to gather around him and assist him in his quest to conquering the world. So he is the one that rallys these nations together to bring destruction upon the world. See also chapter 13 for similar activities. ALT:This is the American Zion of the last days which comes about because of the Nephites writing the book, and Joseph Smith and the restoration. ] from far, [ Anciently these were always the Assyria/Babylon (Isaiah 13:2) who came from Mesopotamian. They come from a distant land beyond the horizon—Jehovah and the instruments of his wrath—to cause destruction throughout the earth” (Isaiah 13:4-5). ] and will hiss [ To utter or whisper angrily or threateningly; a signal, such as a whistle, to summon or alert someone to an event. The Lord will hiss his words to the Ensign nation from the "end of the earth" they will have his words from the Bible, the Book of Mormon, and from his latter-day revelations and then the Ensign nation will begin the gathering swiftly. "The Standard of Truth has been erected; no unhallowed hand can stop the work from progressing; persecutions may rage, mobs may combine, armies may assemble, calumny may defame, but the truth of God will go forth boldly, nobly, and independent, till it has penetrated every continent, visited every clime, swept every country, and sounded in every ear, till the purposes of God shall be accomplished, and the Great Jehovah shall say the work is done." Joseph Smith. ] unto them from the end of the earth: and, behold, they shall come with speed swiftly: [ Here he is trying his best to describe just how fast they will go on their respective missions. v27 gives additional details. ]
27 None shall be weary nor stumble among them; [ The journey will not be hard on them physically. ] none shall slumber nor sleep; [ This war will not be hard for them as they have prepared for a long time to bring down the destruction, it is what they have been looking for so they are excited to do it which keeps their emotions high. ALT: The journey will be quick enough that they will not even need to sleep or rest. This ensign nation, once they have the word of the Lord to Hiss to scattered Israel, will not become "weary nor stumble" in the marvelous work. ] neither shall the girdle of their loins be loosed, nor the latchet of their shoes be broken: [ Once they get their act together it happens quickly. But it is a prolonged destruction as we will see. ALT: They will travel to their chosen destination fast enough that they will not even need to remove or untie their shoes. Isaiah 5:26–30. “…and their wheels like a whirlwind’ than in the modern train? How better could ‘their roaring … be like a lion’ than in the roar of the airplane? Trains and airplanes do not stop for night. Therefore, was not Isaiah justified in saying: ‘none shall slumber nor sleep; neither shall the girdle of their loins be loosed, nor the latchet of their shoes be broken’? With this manner of transportation the Lord can really ‘hiss unto them from the end of the earth,’ that ‘they shall come with speed swiftly.’ Indicating that Isaiah must have foreseen the airplane, he stated: ‘Who are these that fly as a cloud, and as the doves to their windows?’ (Isaiah 60:8.)”—Elder LeGrand Richards of the Quorum of the Twelve Apostles, Israel! Do You Know? [1954], 182. ]
28 Whose [ ALT: The
missionaries. ] arrows are sharp,
[ The armies are focused on destruction. ALT: Because they contain the truth, they are to the point, give direction. ] and all their bows bent,
[ They arrive ready to do battle. ALT: A sign that they are ready. ] their horses’ hoofs shall be counted like flint, [ Symbolic of power - So the armies come with great power. ALT: If you had never
seen a train before would you not describe it in the same manner, the
wheels, sparks from starting and stopping. ] and their
wheels like a whirlwind:
[ ALT: Have you ever noticed how they paint the inside cone
on a jet airplane. they paint a little spiral. this is done so that workers
can quickly see it the is any movement to the engine. Now imagine Isaiah
trying to describe the turbines on a jet - they look pretty much like
a whilwind - plus the kick up a little dust as well. Isaiah must have
foreseen the airplane, he stated: "Who are these that fly as a cloud,
and as the doves to their windows?" [Isaiah 60:8.] ]
29 Their roaring shall be like a lion, [ How does a lion roar? Loud, verberating and penetrating sound - you cannot miss it. Who knows it when a lion roars? every one around - it is firm and commanding. ] they shall roar like young lions:
[ They shall come while still young, with the power of
the king of the jungle - representing the King of the earth. ] yea, they
shall roar, [ He who is “stirred up” or “roars” (yinhom) “in that day”—Jehovah’s Day of Judgment—is the king of Assyria/Babylon (Isaiah 37:28-29). ALT: They are not afraid to proclaim the
trueth. ] and lay hold of the prey,
[ They come and no one comes to the rescue. ALT: Seek out converts, those that are seeking. ] and shall carry it away
safe, [ In their corrupt spiritual and political state, his people have become easy prey to foreign invaders. ALT: Because
the converts have accepted the atonement they are now safe from the sins
of the world - no longer subject to them and their burden. ] and none
shall deliver it. [ ALT: Their message is delivered not by the missionaries but buy the spirit. Delivering them from their God with whom they made everlasting covenants in the Pre-mortal existence. ]
30 And in that day they [ In the day of judgement. ALT: These young missionaries of the Lord. ] shall roar against them like the roaring of the sea: and if one look unto the land, behold darkness and sorrow,
[ There is not much hope in the future, all is lost. ALT: Describes the condition of the people before the missionaries come with the message - one of dispare. ] and the light is darkened in the heavens thereof. [ Why would the heavens appear dark with out the message from the missionaries?
The people are without hope, they are lost as to how to receive revelation, inspiration and guideance from the Lord - they feel ilke the heavens are sealed.]
[ Joseph Spencer and entirely different interpretation of the last five verses:
“…Isaiah 5 ends, then, with a prophecy of war against Israel. Oddly, there’s a longstanding tradition among Latter-day Saints of reading this concluding prophecy here as about missionary work, but it’s about war. You’ll hear people refer to the bent bows and sharp arrows of Isaiah’s prophecy, the whirlwind of wheels and the flinty hooves of horses, and they’ll say that Isaiah’s struggling here to describe trains or planes or whatever other modern means of transportation, carrying missionaries out to the world to preach the gospel. Missionaries, such argue, are those who “lay hold of the prey” and “carry away safe” (2 Ne. 15:29). We can grant that this sort of interpretation is imaginative and inventive, but it makes very little sense of the passage.
“Isaiah concludes this chapter with a prophecy of war and destruction. It opens with devouring fire and consuming flame, a response to those who ‘have cast away the law of the Lord of Hosts’ (v. 24). And we’re then told that ‘the anger of the Lord’ is ‘kindled against his people,’ such that ‘their carcasses were torn in the midst of the streets’ (v. 25).
“It’s to accomplish this that the Lord here ‘will lift up an ensign to the nations from far’ (v. 26). He’s waving a banner to invite the armies of the nations to come and devastate Israel. This isn’t the ensign you find elsewhere in scripture—elsewhere, in fact, in Isaiah—that signals a gathering place for Israel. It’s a flag that’s meant to signal the start of a war.
“And so Isaiah prophesies destruction. Armies ‘come with speed swiftly’ (2 Ne. 15:26). Their bows are bent with sharp arrows on the string. They come in their chariots (used only for war, remember), pulled by tireless horses (see 2 Ne. 15:28). And as they come to the battle, they do what all ancient armies did; they ‘roar like young lions’ (2 Ne. 15:29). Sadly for Israel, they ‘lay hold of the prey . . . , and none shall deliver’ (v. 29). The whole prophecy ends on an unmistakably dour note: ‘If they look unto the land, behold, darkness and sorrow, and the light is darkened in the heavens thereof’ (v. 30). War and destruction, devastation and death, and all that’s left at the end is darkness.”—Spencer, Joseph M., The Vision of All: Twenty-five Lectures on Isaiah in Nephi’s Record, Greg Kofford Books. Kindle Edition. Invasion by enemies (v 26-28), being devoured by wild beasts (v 29), and the darkening of the land (v 30) represent ancient Near Eastern and biblical covenant curses (Deuteronomy 28:23-26). Parallel depictions of the alien army’s formidable weaponry and their arousal like lions seizing the prey nuances the maledictory connotation of the passage (vv 25-30; Isaiah 15:9). That Jehovah’s alienated people suffer essentially the same fate as Babylon (Isaiah 13:1-19) again signifies that their wickedness identifies them with Isaiah’s Babylon category that falls prey to the lion—king of Assyria/Babylon. He who is “stirred up” or “roars” (yinhom) “in that day”—Jehovah’s Day of Judgment—is the king of Assyria/Babylon (Isaiah 37:28-29). Isaiah likens him to the Sea in commotion or a River in flood, sweeping all before it (Isaiah 8:7-8; 51:15). Paralleling the Ugaritic myth of Baal and Anath, the names Sea and River designate a god who causes chaos in the world, whom Baal, the hero god, must conquer to restore peace. Even when the wicked seek refuge in the countryside to escape the archtyrant’s devastation in the cities (Isaiah 6:11-12), there too the gloom he typifies confronts them (Isaiah 8:22). ]