LeGrand L. Baker

2 Nephi 7:1-11 – LeGrand Baker – Isaiah 50

As far as I can tell, a major problem with reading Isaiah is that one tries to read the obvious and can’t find it. To identify the obvious, is simply to know the matrix which holds everything in place and makes all the pieces form their mosaic. That matrix is usually thought to be the historical context in which Isaiah lived and was writing. That works sometimes, and parts of Isaiah can, actually must, be understood that way. But his place in history is often not the major context from which he is writing. Isaiah saw the Council (ch. 6). He knew the plans of the Council, and how those plans would be carried out, both in terms of the Saviour’s atonement, and in terms of the history of this world. That is the context from which he writes. It seems to me that as soon as one drops his writings into that context, they become much more easy to understand.

The problem is that unless one knows what the scriptures say about the atonement, and about the temple, and about the plan of salvation, one cannot have the foggiest idea what much of that context is. So one is not able to identify either the matrix which holds Isaiah together, or the pattern which it creates. So, as I see it, the key to understanding Isaiah is the atonement.

In this chapter, the key to understanding the atonement, is the legality of the enthronement and sealing powers of the temple. The key to understanding the temple, is to know what the scriptures say about the whole plan of salvation — both as an historical sequence from the beginning to the end — an as the “way” one can successfully “walk” that sequence.

Before we look at Isaiah 50 (2 Ne. 7) a quick review of its context may be useful. In the Book of Mormon, Isaiah 48 (1 Ne. 20) is talking about the war in heaven and the Prophet Joseph’s part in that conflict. [ The Bible’s version of that chapter was changed so it is about Cyrus. See Stephen Ricks and my commentary on First Nephi

Isaiah 49 (1 Ne. 21) is about the Prophet’s restoring temple worship, then about his role in the beginnings of the gathering of Israel. Those were both quoted by Nephi. Now we have Nephi assigning Jacob to begin at the place where he left off and comment on further chapters of Isaiah.

In the preceding chapter (2 Ne. 6) Jacob quoted some of the last part of Isaiah where Nephi had left off, (2 Ne. 6:6-7 is Isaiah 49:22-23). Thus, Nephi’s comments on those chapters of Isaiah 48-49 are tied with Jacob’s comments on 50-52. Isaiah 50 (2 Ne. 7, the one we are doing this week) is Jehovah’s address to scattered Israel.

During Isaiah’s lifetime he had experienced the dramatic and sudden collapse of the state of Israel. The Assyrians had cut a swath of total defeat from Nineveh (their capitol) in the northern part of the fertile crescent in both directions, from Babylon in the southeast, to Egypt in the southwest. When they were finished only the little island of Jerusalem was left unconquered. They took the people of the ten defeated tribes of Israel and moved them to the northern part of their kingdom. Tradition says that after the Assyrian were themselves defeated, the exiled Israelites moved further north of their own accord. Eventually they became “lost.”

Isaiah 50 is the Lord’s lament at their scattering, and his promise that they will be restored again. It is also the Saviour’s promise, delivered in legalistic terms, that because of the atonement, they will be restored again.

There is always the temptation to read individual sections of Isaiah as though they were separate unites, rather than a part of a flow of a major idea. One may do that with this chapter and see it as a Messianic prophecy. That works well, even out of context.

This, Isaiah 50, is a beautiful chapter in isolation, if read only as a prophecy about the Saviour’s atonement, but in tandem with the next chapter, it is a powerful explanation of the significance of their temple drama, of the power of the atonement, and of the surety of the restoration; showing that the work and purposes of the Father, his Son, and the Council are indefeasible.

If one understands Isaiah 50 in the temple context in which it is written (that is, Isaiah 49 is the promise that the Prophet Joseph would restore the temple, and Isaiah 51 is overflowing with temple imagery), then it appears Isaiah 50 is not a break in the train of thought, but a natural transition between 49 and 51. If that is so, then the legalistic form of Isaiah 50 (2 Ne. 7) is the Saviour’s promise that by virtue of the atonement, and therefore by virtue of the enthronement and sealing blessings of the temple, Israel will be restored again.

In next week’s chapter, (Isaiah 51, 2 Ne. 8) Isaiah will expand this idea. He will reach into the beginnings creation to show the plans and purposes of the Council, and then move through human history until he gets to the events of Revelation 11 and beyond, in order to show that those plans have been, are being, and will yet be brought to their full fruition. Chapter 50 is an appropriate introduction to that whole panoramic view of the purposes of God.

So let’s read this chapter as a testimony of the atonement and an invitation to the Israel of our own day to participate in the blessings of the temple.

In verse one, the Lord offers three reasons why Israel may have been “cast off.”

1   Yea, for thus saith the Lord: Have I put thee away, or have I cast thee off forever? For thus saith the Lord: Where is the bill of your mother’s divorcement? (2 Nephi 7:1).

The rank of the child of a king is not determined by the rank of the father but by the rank of a mother. If the wife is a daughter of a great king, her child will inherit a great deal, one such son will inherit the throne itself. Lower ranking wives are called concubines. Their children could not inherit at all. If a king divorced a wife, it would be the same as divorcing all of her children also. In that case, her children, no matter what their mother’s rank had been, could not inherit. Here, Isaiah quotes the Lord as saying to Israel, I have not divorced your mother, therefore you are not disinherited.

1b To whom have I put thee away, or to which of my creditors have I sold you?

Yea, to whom have I sold you?

If a father got deeply in debt, he could give his children as slaves to his creditor in lieu of the

money owed. This was not a perpetual enslavement in Israel, for the Law of Moses provided for their eventual release. But if the children were sold outside of Israel then there was no such provision, and the enslavement was probably for life.

1a Behold, for your iniquities have ye sold yourselves, and for your transgressions is your mother put away.

Israel is both enslaved and disinherited, but it was not their Father’s doings. They have exchanged their freedom for their sins, and their birthright for transgressing the law.

2   Wherefore, when I came, there was no man; when I called, yea, there was none to answer. O house of Israel, is my hand shortened at all that it cannot redeem.

“Redeem” means to ransom or to purchase. Under the law of Moses this was the obligation of the next of kin.

2b   or have I no power to deliver? Behold, at my rebuke I dry up the sea, I make their rivers a wilderness and their fish to stink because the waters are dried up, and they die because of thirst.

Throughout the ancient world, the most powerful local or national god was the one who had control of the weather—i.e. the waters which came from the heavens. Here God asserts his authority over the sea and the rivers, both of which are recipients of the waters from heaven. But, also by his authority are there storm clouds in the heavens:

3   I clothe the heavens with blackness, and I make sackcloth their covering.
4   The Lord God hath given me the tongue of the learned, that I should know how to speak a word in season unto thee, O house of Israel. When ye are weary he waketh morning by morning. He waketh mine ear to hear as the learned.
5   The Lord God hath opened mine ear, and I was not rebellious, neither turned away back.
6   I gave my back to the smiter, and my cheeks to them that plucked off the hair. I hid not my face from shame and spitting.
7   For the Lord God will help me, therefore shall I not be confounded. Therefore have I set my face like a flint, and I know that I shall not be ashamed.
8   And the Lord is near, and he justifieth me. Who will contend with me? Let us stand together. Who is mine adversary? Let him come near me, and I will smite him with the strength of my mouth.
9   For the Lord God will help me. And all they who shall condemn me, behold, all they shall wax old as a garment, and the moth shall eat them up.

The Tanakh, the official Jewish translation of the Old Testament, renders verses 5-9 very beautifully:

The Lord God opened my ears, And I did not disobey,

2 Nephi 6:3, 4 – LeGrand Baker – Jacob’s explanation of Isaiah

Jacob’s explanation of Isaiah is so clearly written that there seems to be no reason for one to try to re-explain Jacob’s explanation. However, there may be some value in pointing out the context in which Jacob placed his words. Verses 3 and 4 read in part:

3   For I have exhorted you with all diligence; and I have taught you the words of my father; and I have spoken unto you concerning all things which are written, from the creation of the world.
4   And now, behold, I would speak unto you concerning things which are, and which are to come; wherefore, I will read you the words of Isaiah (2 Nephi 6:3-4).

The words, “from the creation of the world” seem not to be a casual pointing in the direction of the physical creation because in terms of the sequence of events that is more than half way into our eternal history. Rather the phrase seems to be code here, as elsewhere, to refer to time and place of the Council in Heaven, and more specifically to the plans of that Council.

For example, notice Lehi’s use of the phrase:

10   But behold, when the time cometh that they shall dwindle in unbelief, after they have received so great blessings from the hand of the Lord— having a knowledge of the creation of the earth, and all men, knowing the great and marvelous works of the Lord from the creation of the world; having power given them to do all things by faith; having all the commandments from the beginning, and having been brought by his infinite goodness into this precious land of promise. (2 Nephi 1:10)

It is clear to me that he is talking about the affairs of the Council which have been revealed through scriptures and revelation to those whose ordinance experiences have given them a context in which to understand and exercise faith (pistis).

One of the most astounding uses of that phrase is found where Abraham writes.

28   But I shall endeavor, hereafter, to delineate the chronology running back from myself to the beginning of the creation, for the records have come into my hands, which I hold unto this present time (Abraham 1:28).

We are aware from the Book of Enoch, that Enoch had access to those records while he was in the presence of God, and wrote them for his posterity. This suggests that the records written by Enoch which dealt with the decisions and actions of the Council were still extant and in the possession of Abraham. Or else it suggests Abraham had access to those celestial records some other way.

Paul uses the phrase in somewhat the same way:

20   For God hath revealed unto them the invisible things of him, from the creation of the world, which are clearly seen; things which are not seen being understood by the things that are made, through his eternal power and Godhead; so that they are without excuse (JST Romans 1:20).

These uses suggest that the phrase “from the creation,” is equivalent to the phrase “in the beginning,” and that they have the same connotation as sode, that is, the decisions of the Council.

If that is so, then that seems to place Jacob’s commentary on Isaiah in a very interesting context. He writes,

3   I have spoken unto you concerning all things which are written, from the creation of the world. And now, behold, I would speak unto you concerning things which are, and which are to come (2 Nephi 6:3).

To me, that suggests he has already discussed the plans of the Council, and now his intent is to show how those plans are, and will yet be carried to fruition.

The most sacred part of the temple was the Holy of Holies with the throne of God at its back wall. The throne had winged cherubim on each side. Their wings reached to either side and to the top of the room, which was about 16 feet high.

When Nephi’s temple was completed it would have been dedicated to the Lord.

Following Solomon’s example, Nephi would have done that personally. Temples in the ancient Near East were dedicated during the New Year’s festival. In Palestine this occurred in the fall of the year, in October or November. Nephi and his people were trying to live the Law as Moses had directed, so it is likely that this temple would have been dedicated during that same festival. The Feast of Tabernacles was a eight day feast which culminated in the renewing of covenants with God and in the enthronement or re-enthronement of the king. Mormon scholars have shown that King Benjamin’s address and the enthronement of his son Mosiah took place during such a festival.

As Nephi’s temple was being completed, it was entirely appropriate that the question would arise about whether Nephi would accept the title of king. Even before the offer was made Nephi had served as though he were king. Now, even though he rejected the title, he rejoiced in the fact that it was offered to him. .

18   And it came to pass that they would that I should be their king. But I, Nephi, was desirous that they should have no king; nevertheless, I did for them according to that which was in my power.
19   And behold, the words of the Lord had been fulfilled unto my brethren, which he spake concerning them, that I should be their ruler and their teacher. Wherefore, I had been their ruler and their teacher, according to the commandments of the Lord, until the time they sought to take away my life (2 Nephi 5:18-19).

In ancient Israel the king had three main functions. First, he was commander in chief of the armies, and responsible for all international relations. Second, he was the chief judge of the people. That is, he was the court of last appeal, much like the American Supreme Court. Third, he was something like the president of the church. The priests and Levites took care of the routine matters of daily sacrifice and services, but on special occasions the king could conduct and perform sacrifices himself. He could, and did, use the Urim and Thummim, and he could go into the Holy of Holies and speak with God. Near the conclusion of the Feast of Tabernacles he gave a lecture about the sanctity of the Law of Moses, and thus he was the chief teacher, as well as the chief priest and prophet.

After the Israelites left Egypt, the first man to hold the office, though not the title, of king was Moses. But Moses divided his authority between himself and his brother Aaron. Moses retained the powers of chief judge, and military and diplomatic leader; but he gave the Urim and Thummim and the authority which went with it to his brother Aaron.

Nephi apparently rejected the title “king” because he intended to follow Moses’ example. He retained the military and judgship authorities, but give the church leadership to his brothers Jacob and Joseph.

26   And it came to pass that I, Nephi, did consecrate Jacob and Joseph, that they should be priests and teachers over the land of my people (2 Nephi 5:26).

Many years later, King Mosiah did that same thing when he made Alma I head of the church. That authority was joined again in the person of Alma II, who promptly divided it again. Only this time he kept the ecclesiastical authority for himself and gave the military, diplomatic, and domestic judgship responsibilities to someone else who was called the “Chief Judge.”

Nephi’s temple is important for the same reasons that Solomon’s temple was important. It represented the creation of a new dynasty and a new nation. It also represented the covenants associated with kingship, priesthood, and it gave the people the opportunity to participate in all the ordinances which were a part of their temple worship.

2 Nephi 4:25 – LeGrand Baker – “the wings of his Spirit”

2 Nephi 4:25
25   And upon the wings of his Spirit hath my body been carried away upon exceedingly high mountains. And mine eyes have beheld great things, yea, even too great for man; therefore I was bidden that I should not write them.

I wish to comment on only two ideas. First that the great sin which weighs down Nephi’s soul is that he got angry with his brothers when they tried to murder him. That fact tells one a great deal about the fine-tuned sensitivity of Nephi’s soul, but it also tells one about the erosive power of the sin of being angry. I recall the story, that once when the Prophet was translating the Book of Mormon, he and Emma had a tizzy. The Spirit withdrew and Joseph could not continue to translate until he had gone out into the woods to apologize to the Lord, then returned to the house to apologize to Emma. Anger is addictive because it gives one an adrenalin high and gives the angry person a false sense of superiority. People who get angry frequently become chemically dependent on that artificial high and emotionally dependent on the sense of power. Anger is a cancer which destroys its host from within, often so subtly that the host thinks it is both normal and healthy, until it has had time to mature and is ready to strike its devastating, sometimes deadly blow.

The second idea upon which I wish to comment is the phrase, ‘the wings of his Spirit,’ in the verse, “And upon the wings of his Spirit hath my body been carried away upon exceedingly high mountains. And mine eyes have beheld great things, yea, even too great for man; therefore I was bidden that I should not write them.” These wings are both real and symbolic.

The cherubim who surround the celestial throne of God are described as having wings (sometimes called wings like the wings of an eagle), by Isaiah (ch. 6), Ezekiel (ch. 1), Daniel (ch. 7), and John (Rev. 4). But, we are told by the Prophet Joseph that “their wings are a representation of power, to move, to act, etc.” (D&C 77:4)

Similarly, there were cherubim whose wings overreached the throne of God in the Tabernacle of Moses, which throne was the Ark of the Covenant. (Exodus 25:20). Then, later, when Solomon built his temple, he constructed a huge throne in the Holy of Holies. There, cheribums with a wingspan of about 16 feet (1 Kings 6:24) spread those wings over a golden throne; and over whomever sat upon that throne; and over the Ark of the Covenant, which now served as the throne’s footstool.

Only the king who had been anointed a son of God, and thereby also adopted as a legitimate heir of God, could sit upon this earthly representation of the heavenly throne. Therefore, sitting upon the throne, under the wings of the cherubim represented not only priesthood power and temporal majesty, but also security and peace, as is expressed in the 63rd psalm, “Because thou hast been my help, therefore in the shadow of thy wings will I rejoice.” (Psalm 63:7. See also Psalms 17:8, 36:7, 57:1, 61:4, 91:4.)

Because the throne and its overshadowing wings were symbolic of priesthood and kingship, they were also symbolic of the invitation to receive the gift of eternal life. The Saviour used that symbolism repeatedly, as a lament for those who would not accept the invitation.

Jacob uses it to describe the clothing of the righteous when they come before the Lord to be judged.

14   …and the righteous shall have a perfect knowledge of their enjoyment, and their righteousness, being clothed with purity, yea, even with the robe of righteousness (2 Nephi 9:14).

The Doctrine and covenants uses it to describe the eternal condition of the Twelve Apostles:

12   And again, verily, verily, I say unto you, and it hath gone forth in a firm decree, by the will of the Father, that mine apostles, the Twelve which were with me in my ministry at Jerusalem, shall stand at my right hand at the day of my coming in a pillar of fire, being clothed with robes of righteousness, with crowns upon their heads, in glory even as I am, to judge the whole house of Israel, even as many as have loved me and kept my commandments, and none else (D&C 29:12).

It also uses it to describe the clothing of those who “reap eternal joy.”

76   That our garments may be pure, that we may be clothed upon with robes of righteousness, with palms in our hands, and crowns of glory upon our heads, and reap eternal joy for all our sufferings (D& 109:76).

Nephi’s prayer, “O Lord, wilt thou encircle me around in the robe of thy righteousness!” brings all those ideas together into one concept.

34   O Lord, I have trusted in thee, and I will trust in thee forever. I will not put my trust in the arm of flesh; for I know that cursed is he that putteth his trust in the arm of flesh. Yea, cursed is he that putteth his trust in man or maketh flesh his arm.

The Old Testament psalm that comes most nearly to being similar to this verse is Psalm 25. That beautiful poem is about trusting God based on mutual friendship/love and eternal covenants. (See Who Shall Ascend into the Hill of the Lord, 2011 edition, 379-90.)

35   Yea, I know that God will give liberally to him that asketh.

At the beginning of the psalm, Nephi told us that his prayers were bold, now they are an expression of certainty. He knows he will receive anything he asks for because he knows how to ask.

35b   Yea, my God will give me, if I ask not amiss; therefore I will lift up my voice unto thee; yea, I will cry unto thee, my God, the rock of my righteousness.

In verse 30 the “rock” was the “rock of my salvation”—a citadel of his security. This is the “rock of my righteousness.” That is the temple rock on which the Holy of Holies stands and on which he will build his own foundation. In the next sentence, He will uses “rock” again, this time his rock is the person of Jesus Christ. Nephi has gone back home again.