Old Testament Commentary - Isaiah 48/1 Nephi 20

by Don R. Hender

   Many view the ancient prophets as speaking more specifically for their day and age, and not of our future day and age. This message that Nephi begins with from Isaiah's writings, is that God knows and has declared all such former or future things from the beginning by the mouth of his prophets, which is the same as he declaring them Himself (D&C 1:38). He has and does declare them before they come to pass and they DO NOT only apply to some past age of a single lifetime within which a single prophet might live. Thus we are not to ignore the prophecies of the prophets as though they do not apply to us, for they do. God knows all things from the beginning to the end thereof. And we are to 'come near unto him' and the words and teachings of his prophets. Though Israel has been scattered they are called forth from out of Babylon, the wickedness of the earth and return unto the LORD, for the LORD hath redeemed his servant Jacob, his people, Israel. This particular message is continued in Isaiah chapter 49 and together with the pronouncement made in chapter 48, it will be seen that surely the Lord has so seen and stated all from the beginning in the prophecies which do now apply even to us of our day. Nephi also used this in his approach unto his people, that because this is the nature of scripture and prophecy, it ought to likened unto one's self and applied to one's own life today even as it was in the days of Nephi, even as it is in the current day of our own lives.

Another reason that Nephi has such an affinity for Isaiah and his writings might well be because of the conclusion arrived at in my article entitled "The Vision of All". That article comes to the conclusion that many of God's prophets have received the vision of all or at least angel guided tours through such vision. Mahonri Moriancumr received the whole of it and was given to write the vision of all, which was sealed up to come forth in the suitable time of the Lord. Other have known of and even received that vision or at least portions of it. Isaiah seems to be one such prophet that has recieved it and Isaiah has written may prophecies relative to the understanding he received from it in his writings. Since Nephi is deduced as also having received that vision, which included the 'Tree of Life' portions of it. Nephi would readily understand and associate with with Isaiah's writings. To understand such other prophets who have had it and/or had an understanding it, read the article.

Scriptural Text [Isaiah 48]
Scriptural Text [1 Nephi 20]
References ~ Commentary
           CHAPTER 48            

The Lord reveals his purposes to Israel—They have been chosen in the furnace of affliction and are to go forth from Babylon—Compare 1 Nephi 20.

             CHAPTER 20

The Lord reveals his purpose to Israel—They have been chosen in the furnace of affliction and are to go forth from Babylon—Compare Isaiah 48.

God knows all from beginning to end and declares things before they happen, " ... whether by mine own voice or by the voice of my servants [prophets], it is the same."(D&C 1:38)
 

ISRAEL
~ God Prevails ~

The name/title 'ISRAEL' is but one of the names of the Lord God Jehovah, who is the same as Jesus Christ. The House of Israel is the House, Generation and People of the Lord God Jehovah. That name of His Who Did Prevail was given to and attributed to Jehovah as he and his followers did prevail in the War in Heaven over and above those who were deceived and followed after Lucifer, who is the same as Satan, the Devil. Israel, as one who prevailed is the equivalent of the declaration and implication of the statement, I AM or I AM that I AM. I AM he who has prevailed in and of God, that is he is the chosen and select, the anointed and consecrated (ordained) of the Father having recieved HIS Fulness of HIS power and glory, of HIS DIVINE INVESTITURE. HIS FULNESS RESTS IN ME (AND I IN HE ARE ONE)—Jehovah-Jesus Christ. I ACT IN THE STEAD OF THE FATHER IN ALL THINGS (Lev. 16:32; all). ISRAEL / YISAEL - Triumphant in, Who Prevails with/in God; even as YE IN ME AND I IN HE ARE ONE (John 17). As we that HIS NAME upon us, we may become one in Him even as He is one in GOD THE FATHER (Moroni 4:3; 5:3 - D&C 20:77 & 79). It is the binding power of becoming one in and with God through keeping his commandments and ordinances, that man may become one with God, sealed to God, in His Kingdom forever.

When Jehovah gave unto Jacob his new name, like unto others who had been renamed, such as Oshua as Jehoshua, they were given one of the names of the Lord God Jehovah. In Jacob's case he was given the Lord's name of Israel—one who prevailed with/in God, even become one in and with God. This was an parallel retoric here in, as 'the name of Israel' is placed in parallel with 'the name of the LORD', so indicating that Israel is but one of the names of the Lord, whose house and people prevail. True this name was given unto Jacob, as it was he who did 'prevail with/in God'. But that was/is but in memory of the fact that it was Jehovah who did prevail over Lucifer in God before the foundation of the World (see Zechariah 3), and Jacob was but, like unto others of the Bible—so given a 'new name', a name of God to also rest upon man. It become important that those of 'Israel', those of the Lord who do so prevail in God, are but God's people whether from the time of Adam to the end of the earth, and thus may be grouped, called and classified as being Israel or of Israel, that is of the Lord. Now true the sons of Jacob did so applied the name of Israel, their father unto all of them as the sons and tribes of Israel. But even more specifically upon the one hand, it was but Ephraim who did receive of the name and kingdom of Israel so chosen by Jacob at the time he bestowed his name upon him (JST Genesis 48). And in the more general sense, it is all who prevail in God who are Israel, we are all of the house of God, the house of Israel, who have take his name upon us, the name of Israel, the name of Jehovah, even the name of Jesus Christ.

  1 Hear ye this, O house of Jacob, which are called by the name of Israel, and are come forth out of the awaters of Judaha, which bswear by the name of the LORDb, and make cmention of the God of Israel, but not in truth, nor in righteousness.

  2 For they call themselves of the aholy citya, and bstay themselves upon the God of Israelb; The LORD of hosts is his name.

1a Waters of Judah 
John the Baptist was not performing some strange and new ordiance to the Jewish people that they wondered about the ordinance of baptism, it was more that John performed the ordinance in the wilderness and in the river Jordan. For the Jews did perform their own traditional form of baptisms amid their various washings and anointings.

What was unique concerning John's Baptism was that it was the 'true and authorized baptism' of God. The repetitiveness and forms of the baptisms of the Jews had become corrupted. When the Pharisees looked upon 'John's Baptism', they merely viewed it as the ordiance of commitment of becoming a 'follower' of John, thus it was by them considered 'John's Baptism' for John's followers. They did not understand nor chose to accept that it was the one and only, the single, the righteous and true baptism of the Lord performed by him who had once again obtained the proper authority from God to perform the true and proper form of such baptism of the God Jehovah, the very son of God, in who was and is Salvation and none else.

2a The Holy City 
Membership is God's Holy Community of this earth and hereafter is entered into by Baptism and the keeping the commandments of God. The followers of God Jehovah are called members of the 'Holy City' and by the name of 'Jerusalem', which when dissected as 'J' - 'eru' - 'salem' literally means Jehovah's City of Covenanted Peace. This name and concept of Jerusalem has existed from before the placing of Adam upon the earth in respect to those in the preexistent heaven who were the followers of Jehovah the Son of God at that time (See commentary on Zechariah 3:2). This city and membership in it is also contianed in the concept of 'Zion' and the people of the Lord, the Lord's sons and daughters as it were. Both the term Jerusalem as New Jerusalem and Zion apply to the Lord's covenant followers of the Church of Jesus Christ today and of that holy preparation for his Second Coming. The Lord's bride is also those of that church and community who are the true followers of Jehovah, he being the bridegroom of it.

As referenced, this concept of the 'Holy City' that being the followers and congregation of of Jehovah is most pronounced in Zechariah 3:2, which is that judgment council where Jehovah stands as Jehoshua or Jesus and Lucifer stands as Satan before the angel of the Most High God, God the Eternal Father of Spirits. Melchizedek's city was calles the 'city of peace' also in that respect that they were true followers of Jehovah in the covenant and they, like the city of Enoch, were translated and taken up to heaven til they will later be returned as the city of Enoch will also be returned. The city of Enoch will return to that gathering place upon the Land of Joseph in America, the New Jerusalem. And most likely Melchizedek's translated city will return to the site of that Jerusalem of old. Each of these two cities will be a central governing site for the reign of Jesus Christ upon the earth during the Millennium.

1 aHEARKEN and hear this, O house of Jacob, who are called by the name of Israel, and are come forth out of the waters of Judaha, or out of the waters of bbaptism, who cswear by the name of the Lordb, and make mention of the God of Israel, yet they swear dnot in truth nor in righteousness.

2 Nevertheless, they call themselves of the aholy citya, but bthey do bnot stay themselves upon the God of Israelb, who is the Lord of Hosts; yea, the Lord of Hosts is his name.

1b By the Name of the Lord 
Perhaps better stated 'In the Name of the Lord', this oath which did accompany the ordinance of Baptism, the 'Waters of Judah', was that of taking upon one's self 'the name' of the Lord. But since the Jew had refrained from speaking 'the name' of the Lord, they failed to know that it was that same name of Jesus Christ, even Jehovah in whom is Salvation, the anointed and promised son of God, the Messiah.

This swearing an oath of covenant 'by the name of the Lord' gives great insights to the commandments which states, 'Thou Shalt Not take 'the name' of God in vain.' Somewhat removed from the concept of vulgar language, the taking upon one's self the covenants of God, in the name of God, swearing by the name of God, is that which the commandment even more specifically commands against if one so swears these oaths and covenants in vain, without true intend, purpose and commitment of heart, might, mind and soul. The faithful covenant bearing takes man to the level of God, the braking of such covenants, the swearing of them in vain doeth bring the damnation and pains of hell, damnation to the soul.

2b Stay Upon God 
Hypocricy is pretending to one thing but living another. Such hypocricy is that of the swearing of false oaths and covenants before God. Christ showed the greatest destain toward those who did not live that which they professed. A hypocrite is not a son or daughter of God, but they are children of the Devil, Satan being their Father. 		 1a Isa. 48:1 (1-22)
 1a 1 Ne. 20:1; TG Baptism;
   b TG Baptism;
      TG Conversion
   b TG Swearing
   c Deut. 6:13
   c Isa. 29:13
   d Jer. 4;2; Jer. 5:2
 2a Isa. 52:1; TG Jerusalem
 2a TG Jerusalem
   b 'they do not' is added as an
     obvious corrected inspired
     translation of Joseph Smith.
   b TG Hypocrisy;
      TG Prophets, Rejection of
   b EI pretend to rely upon

Sons and Daughters of God 
When one enters into the proper order of baptism, they take upon themself the name of God, that is Jehovah who is the same as Jesus Christ, who was known as such by Adam and the holy prophets of God. The, by covenant, become the sons and daughters of the Lord, in that he doeth father them by his atonement and grace into the kingdom of God. We become the Sons and Daughers of Christ.

We are the spirit children of God the Eternal Father who is Father of us all including Jehovah, who was the firstborn in the spirit. By the divine investiture given that the Son of God, Jehovah, did take upon himself the name of the Father to act as, for and in behalf of the Father in all things in ministering unto the fallen second estate, Jehovah hold the position of 'Father' in dual occupancy with his Father and our Father of our spirits. Only those who are of the 'second estate' realm do and can minister unto that estate. God the Father had past beyond this second estate, becoming an exalted and celestial being of flesh and bone. Thus the Father, 'In His Heaven' requested, 'Who Shall I Send', when asking in who would the Father bestow his power and authority to act for and in behalf of him in ministering the needs of his spirit children who would next pass through their own second estate on the path of their own maturation toward becoming as God is.

This union of God the Father and God the Son into performing the role of 'God the Father' unto us was established that the Father through the Son might effect the Plan of Salvation in behalf of his children. This divine investiture, this divine power of attoney, this vicarious performance of the Son of God in behalf of God the Father, making Jehovah our mediator and advocate with the Father, by who we may come unto the Father, is laid for our benefit to provide for us the way by which we may obtain immortality and eternal life. This joint administration performed by the Father and the Son is further conveyed by the Spirit between the realm of the Father to the realm of man, this second estate, and was the very means by which the Son in his mortality communed and was always in tune with the Father. In the same manner, the Holy Ghost so operates in us to connecting us to God the Father and his Son Jesus Christ who is now a resurrected being and no longer a spirit being as he was at Jehovah, the God of the Old Testament.

In this is the Father and the Son one, One God, the Father. The Son acting as the Father, in behalf of the Father, for the Father in all things in ministering and administering the things of this earth, this estate. By that divine power of attoney and divine investiture, did Jehovah create the heavens and the earth by the power of God, given in him from the Father before the foundation of the world. That the Father and Son work in perfect harmony, unison of purpose and intent is so performed to the extent that if you have seen the Son, ye have seen the Father, for he is the Father's legal and official representative to man. He is that single and only means by which salvation come. It is only the Son Jehovah who is He who represents the Father as the Father in all things, bridging that gap between God's Celestial Kingdom and Earth's fallen second estate. That is the condescentin of God, in that he placed his Son to come down to this estate and act for and in behalf of the Father as though he was amoung us, being one amoung us, he being a spirit child of God the Father also, thereby able to administer for and in behalf of the Father, giving all glory to the Father, though Son of God.

  3 I have adeclared the bformer things from the beginning; and they went forth out of my mouth, and I shewed them; I did them suddenly, and they came to pass.

  4 Because I knew that athou art bobstinate, and thy cneck is an iron sinew, and thy brow brass;

  5 I have even from the beginning declared it to thee; before it came to pass I shewed it thee: lest thou shouldest say, Mine idol hath done them, and my graven image, and my molten image, hath commanded them.

3 Behold, I have declared the aformer things from the beginning; and they went forth out of my mouth, and I showed them. I did show them suddenly.

4 And I did it because I knew that thou art obstinate, and thy aneck is an iron sinew, and thy brow brass;

5 And I have even from the beginning declared to thee; before it came to pass I showed them thee; and I ashowed them for fear lest thou shouldst say--mine idol hath done them, and my graven image, and my molten image hath commanded them.

 3a TG God, Omniscience of
   b TG God, Foreknowledge of
 4a IE Israel
   b TG Stubbornness
   c TG Stiffneckedness
 4a TG Stiffneckedness
 5a TG God, Omniscience of;
      TG Idolatry
  6 Thou hast heard, see all this; and will not ye declare it? I have shewed thee new things from this time, even hidden things, and thou didst not know them.

  7 They are created now, and not from the beginning; even before the day when thou heardest them not; lest thou shouldest say, Behold, I knew them.

  8 Yea, thou heardest not; yea, thou knewest not; yea, from that time that thine ear was not opened: for I knew that thou wouldest deal very treacherously, and wast called a transgressor from the awomb.

6 Thou hast seen and heard all this; and will ye anot declare them? And that I have showed thee new things from this time, even hidden things, and thou didst not know them.

7 They are created now, and not from the beginning, even before the day when thou heardest them not they were declared unto thee, lest thou shouldst say--Behold I knew them.

8 Yea, and thou heardest not; yea, thou knewest not; yea, from that time thine ear was not opened; for I knew that thou wouldst deal very treacherously, and wast called a atransgressor from the womb.

 6a 1 Cor. 9:16
 8a Ps. 58:3
 8a Ps. 58:3
  9 ¶ For my aname's sake will I defer mine banger, and for my praise will I refrain for thee, that I cut thee not off.

  10 Behold, I have refined thee, but not with silver; I have chosen thee in the afurnace of baffliction.

  11 For mine own asake, even for mine own sake, will I do it: for how should my bname be polluted? and I will not cgive my glory unto another.

9 Nevertheless, for my aname's sake will I defer mine anger, and for my praise will I refrain from thee, that I cut thee not off.

10 For, behold, I have refined thee, I have chosen thee in the furnace of aaffliction.

11 For mine own sake, yea, for mine own sake will I do this, for I will not suffer my aname to be polluted, and I will bnot give my glory unto another.

   9a 1 Sam. 12:22; Ps. 23:3; 1 John 2:12
   9a Josh. 7:9
     b TG Anger
 10a Ex. 1:11 (10-11); 1 Ne. 17:25;
       TG Affliction
 10a Ezek. 22:18-22
     b TG Affliction
 11a Jer. 44:26
     b Isa. 42:8; Ps. 23:3; 1 John 2:12
 11a Ps. 115:1; Isa. 43:25; Ezek. 20:9
     b TG Swearing
     c Matt. 21:43
  12 ¶ Hearken unto me, O Jacob and Israel, my called; I am he; I am the first, I also am the last.

  13 Mine hand also hath laid the foundation of the aearth, and my right hand hath spanned the heavens: when I call unto them, they stand up together.

12 Hearken unto me, O Jacob, and Israel my called, for I am he; I am the afirst, and I am also the last.

13 Mine hand hath also alaid the foundation of the earth, and my right hand hath spanned the heavens. I bcall unto them and they stand up together.

 12a Rev. 1:17; Rev. 22:13;
       TG Jesus Christ, Firstborn
       TG Jesus Christ—Jehovah
 13a Ps. 102:25;
       TG God the Father—Jehovah
       TG Jesus Christ—Creator
     b Ps. 148:8 (5-10)
 13a TG Creation
  14 All ye, assemble yourselves, and hear; which among them hath declared these things? The LORD hath loved him: he will do his apleasure on bBabylon, and his arm shall be on the Chaldeans.

  15 I, even I, have spoken; yea, I have called him: I have brought him, and he shall make his way prosperous.

14 All ye, assemble yourselves, and hear; who among them hath declared these things unto them? The Lord hath loved him; yea, and he will afulfil his word which he hath declared by them; and he will do his pleasure on bBabylon, and his arm shall come upon the Chaldeans.

15 Also, saith the Lord; I the Lord, yea, I have spoken; yea, I have called ahim to declare, I have brought him, and he shall make his way prosperous.

 14a 1 Kings 8:56; D&C 64:31; D&C 76:3
     b TG Babylon
 14a IE Cyrus will do his desire, or wish      b D&C 1:16; D&C 64:24
 15a Isa. 45:1-4
  16 ¶ Come ye near unto me, hear ye this; I have not spoken in asecret from the beginning; from the time that it was, there am I: and now the Lord GOD, and his Spirit, hath bsent me.

  17 Thus saith the LORD, thy Redeemer, the Holy One of Israel; I am the LORD thy God which teacheth thee to profit, which aleadeth thee by the way that thou shouldest go.

16 Come ye near unto me; I have not spoken in asecret; from the beginning, from the time that it was declared have I spoken; and the Lord God, and his bSpirit, hath sent me.

17 And thus saith the Lord, thy aRedeemer, the Holy One of Israel; I have sent him, the Lord thy God who teacheth thee to profit, who bleadeth thee by the way thou shouldst go, hath done it.

 16a Isa. 45:19
     b TG God, Spirit of
 16a Isa. 45:19; 2 Ne. 26:23-28
     b TG Authority
 17a TG Jesus Christ—Jehovah
     b TG Guidance, Divine
 17a TG Leadership
  18 O that thou hadst hearkened to my commandments! then had thy apeace been as a river, and thy righteousness as the waves of the sea:

  19 Thy aseed also had been as the sand, and the offspring of thy bowels like the gravel thereof; his name should not have been cut off nor destroyed from before me.

18 O that thou hadst hearkened to my acommandments--then had thy bpeace been as a river, and thy righteousness as the waves of the sea.

19 Thy aseed also had been as the sand; the offspring of thy bowels like the gravel thereof; his name should not have been cut off nor destroyed from before me.

 18a Eccl. 8:5
     b TG Israel, Blessing of
       TG Peace of God
 18a TG Peace of God
 19a Gen. 22:17 (15-19);
       Isa. 48:19 (18-22); Hosea 1:10
 19a Gen. 22:17 (15-19);
       1 Ne. 20:19 (18-22)
  20 ¶ Go ye forth of aBabylon, flee ye from the bChaldeans, with a voice of singing declare ye, tell this, utter it even to the end of the earth; say ye, The LORD hath redeemed his servant Jacob.

  21 And they thirsted not when he led them through the deserts: he caused the awaters to flow out of the rock for them: he clave the rock also, and the waters gushed out.

  22 There is no apeace, saith the LORD, unto the wicked.

20 aGo ye forth of Babylon, flee ye from the bChaldeans, with a voice of singing declare ye, tell this, utter to the end of the earth; say ye: The Lord hath redeemed his cservant Jacob.

21 And they athirsted not; he led them through the deserts; he caused the waters to flow out of the brock for them; he clave the rock also and the waters gushed out.

22 And notwithstanding he hath done all this, and greater also, there is no apeace, saith the Lord, unto the wicked.

 20a Jer. 51:6, 44-45; D&C 133:5-14
     b TG Israel, Bondage, Other Lands
     c Isa. 44:1-2, 21; Isa. 45:4
 20a Isa. 52:11
     b TG Israel, Bondage, Other Lands
 21a Ps. 107:33-37; Isa. 41:18 (17-20)
     b Ex. 17:6; Num. 20:11; 1 Ne. 17:29;
       2 Ne. 25:20; D&C 133:26-30
 21a Ex. 17:6; Num. 20:11
 22a Rom. 3:17; TG Peace of God
 22a TG Peace; TG Peace of God
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