Book of Mormon Lesson # 9—2 Nephi 11–25
“MY Soul
Delighteth in the Words of Isaiah”
Ponderize
Scripture: 2 Nephi 25:20. “As the Lord God liveth,
there is none other name given under heaven save it be this Jesus Christ, of
which I have spoken, whereby man can be saved.”
Introduction
We slogged through Isaiah in the Old Testament 18 months ago, why, you
might ask, are we revisiting it in the Book of Mormon. Indeed, why did Nephi
and Mormon include so much of Isaiah in the Book of Mormon. Then you might ask why
did the Savior quote Isaiah when he appeared to the Nephites, more than any
other prophet. Then, perhaps, you start to think, “In the mouth of two or three
witnesses . . .” When the Dead Sea Scrolls were discovered, there was, and
continues to be, great excitement in the scholarly religious community because
here was the oldest copy of Isaiah, so possibly the purest. Isaiah in the Book
of Mormon is older than the Dead Sea Scrolls version and, perhaps more cogent,
we have Nephi’s commentary, and the Savior’s endorsement if you will. Monte
Nyman said, “of the 425 separate verses of Isaiah which are quoted in the Book
of Mormon, 391 say something about the attributes or mission of Jesus Christ”
(Monte S. Nyman, “Great Are the Words of Isaiah” [1980], 7).
However, if the Isaiah chapters are what stop you from reading the Book
of Mormon, cover to cover, please consider Elder Packer’s admonition:
“Most [readers] readily
understand the narrative of the Book of Mormon. Then, just as you settle in to
move comfortably along, you will meet a barrier. … Interspersed in the
narrative, are chapters reciting the prophecies of the Old Testament prophet
Isaiah. They loom as a barrier, like a roadblock or a checkpoint beyond which
the casual reader, one with idle curiosity, generally will not go. You, too,
may be tempted to stop there, but do not do it! Do not stop reading! Move
forward through those difficult-to-understand chapters of Old Testament
prophecy, even if you understand very little of it. Move on, if all you do is
skim and merely glean an impression here and there. Move on, if all you do is
look at the words” (Ensign, May
1986, 61).
This week we will take in the majority of Isaiah in the Book of Mormon
and view it through the inspired eyes of Nephi and our modern prophets.
Remember Ezra Taft Benson’s explanation of what constitutes the fullness of the
Gospel in the Book of Mormon, it testifies of “[1] Jesus Christ’s divinity and
the [2] reality of His Atonement. Furthermore, the Book of Mormon [3] reaffirms
God’s covenant with the house of Israel and [4] demonstrates the need for us to
make and keep sacred covenants. By prayerfully studying this volume of
scripture, you will [5] gain depth and power in your testimony of the gospel of
Jesus Christ and its Restoration to the earth in the latter days.”[1] Look
for these in the passages we study this week.
1. 2 Nephi 11; 25:1–7. Nephi testifies of the importance of
Isaiah’s writings and teaches of keys that help us understand them.
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Why Nephi Quoted Isaiah
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To “more fully persuade them to
believe in the Lord”
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To provide another witness of Jesus Christ
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To help us (his readers) rejoice
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To reveal God’s judgments
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2
Nephi 11
Elder
Maxwell, “When we understand what was revealed to Adam—“[my] plan of salvation
unto all men” (Moses 6:62)—then these doctrines are keenly
relevant for tomorrow’s trial, Tuesday’s temptation, or next month’s surge of
self-pity. After all, chastening, the trial of our faith, and patience are part
of the plan. (See Mosiah
23:21.) It is all so
wondrously Christ-centered. Whether in the structure of the atom or of the
galaxies, or in the truths about temples and families, for those who have eyes
to see, all things ‘from the beginning of the world’ (2 Ne. 11:4) ‘bear record of [God].’ (Moses 6:63.) They are designed to point us to
Christ, typifying Him, so that we might follow Him, have faith in Him, and keep
His commandments.”[2]
Elder McConkie, “Every prophet that there has been in the world has borne
record that He is the Son of God, because in its very nature that is the chief
calling of a prophet. The testimony of Jesus is synonymous with the spirit of
prophecy” (Conference Report,
October, 1948, p. 23).
Elder Oaks, “The
Prophet Joseph Smith declared: ‘The fundamental principles of our religion are
the testimony of the Apostles and Prophets, concerning Jesus Christ, that He
died, was buried, and rose again the third day, and ascended into heaven; and
all other things which pertain to our religion are only appendages to it’ (Teachings
of the Prophet Joseph Smith, sel. Joseph Fielding Smith [1938], 121). Of
all things in that glorious ministry, why did the Prophet Joseph Smith use the
testimony of the Savior’s death, burial, and Resurrection as the fundamental
principle of our religion, saying that ‘all other things … are only appendages
to it’? The answer is found in the fact that the Savior’s Resurrection is central
to what the prophets have called ‘the great and eternal plan of deliverance
from death’” (2 Nephi 11:5). [3]
2 Nephi 25:1–7
Nephi gives
us five keys to understanding Isaiah, four are found in these verses.
How do you
think these keys help us?
2 Nephi
12:1–12. Isaiah sees the
latter-day temple and the gathering of Israel.
Unless you are afraid of heights, there is a sense of ascending as
achievement. So the metaphor of verse 2, “And it shall come to pass in the last
days, when the mountain of the Lord’s house shall be established in the top of
the mountains, and shall be exalted above the hills, and all nations shall flow
unto it,” gives us that feeling of accomplishment—going uphill is harder than
walking on a level surface, yet it is good for our body to strive. We will
literally feel that in the Provo City Center Temple as we ascend to our
eventual goal, the Celestial Room.
Elder Bruce R. McConkie (1915–85) of the Quorum of the Twelve
Apostles expanded the meaning of the phrase “top of the mountains” in reference
to temples: “All of the holy temples of our God in the latter days shall be
built in the mountains of the Lord, for his mountains—whether the land itself
is a hill, a valley, or a plain—are the places where he comes, personally and
by the power of his Spirit, to commune with his people” (The Millennial Messiah [1982], 275).[4]
We often hear the expression “walk in the light of the Lord.” Elder
Bednar interprets that to mean revelation: “As you appropriately seek for and
apply unto the spirit of revelation, I promise you will ‘walk in the light of
the Lord’ (Isaiah 2:5; 2 Nephi 12:5). Sometimes the spirit of revelation will
operate immediately and intensely, other times subtly and gradually, and often
so delicately you may not even consciously recognize it. But regardless of the
pattern whereby this blessing is received, the light it provides will
illuminate and enlarge your soul, enlighten your understanding (see Alma 5:7;
32:28), and direct and protect you and your family.”[5]
Nibley, referring to Abraham 3:3, tells us that “‘there was light.’
Where? It is an exercise in point of view again. All this time the Gods had
been dwelling in light and glory, but the earth was dark. It was to where
‘darkness reigned,’ according to our text, that the light came. (Abraham 4:2.)
This was not the first creation of light. Wherever light comes into darkness,
‘there is light.’ The next verse reminds us that light itself is relative, a
part of the energy spectrum seen by some being with the capacity to be aware of
it: ‘They. . . comprehended the light, for it was bright’ (Abraham 4:4), that
is, visible. Basic chemicals react to light, but are they aware of it—do they
comprehend it? In verse 5 we are introduced to the dualism of night and day,
land and water, which is peculiar to the earth and conditions of all life upon
it.” [6] So we
either walk in light or darkness. As members of His true church, we are
entitled to the Holy Spirit. All mankind can have access to the Light of
Christ.
One verse that has always intrigued me is “Cease ye from
man, whose breath is in his nostrils; for wherein is he to be accounted of?”
(vs. 22). The Lord gave Adam the “breath of life” (Genesis 2:7), thus setting
forth His work and His glory, but if we keep that breath in our nostrils, do
not share the light we have that came with that breath, then at the final
accounting, the final judgment, how will we fare? In the last General
Conference, Gregory A. Schwitzer helped us understand, “When we as members make
the decision to stand up and powerfully witness for God’s doctrine and His
Church, something changes within us. We take His countenance upon us. We become
closer to His Spirit. He in turn will go before us and be on ‘[our] right hand
and on [our] left, and [His] Spirit shall be in [our] hearts, and [His] angels
round about [us], to bear [us] up.’ True disciples of Christ are not looking to
make excuses for the doctrine when it doesn’t fit the world’s current concepts.
. . . True disciples represent the Lord when it may not be convenient to do so.
True disciples desire to inspire the hearts of men, not just impress them.”[7]
President Joseph Fielding Smith defined the meaning of the ensign spoken
of by Isaiah: “Over 125 years ago, in the little town of Fayette, Seneca
County, New York, the Lord set up an ensign to the nations. It was in
fulfillment of the prediction made by the Prophet Isaiah, which I have read
[Isaiah 11:11–12]. That ensign was The Church of Jesus Christ of Latter-day
Saints, which was established for the last time, never again to be destroyed or
given to other people [see Daniel 2:44]. It was the greatest event the world
has seen since the day that the Redeemer was lifted upon the cross and worked
out the infinite and eternal atonement. It meant more to mankind than anything
else that has occurred since that day” (Doctrines
of Salvation, 3:254–55).[8]
Are we an ensign to our family, friends, co-workers? Again the quote
from Elder Schwitzer applies.
2 Nephi 16:10 talks about healing. Elder Gonzalez explains: “By coming
unto Christ, every soul can see, feel, and know of a surety that Christ
suffered and atoned for our sins that we may have eternal life. If we repent, we
will not suffer needlessly. Thanks to Him, wounded souls may be healed and
broken hearts may be mended. There is no burden that He cannot ease or remove.
He knows about our infirmities and sicknesses. I promise and testify to you
that when all doors seem to be closed, when everything else seems to fail, He
will not fail you. Christ will help and is the way out, whether the struggle is
with an addiction, depression, or something else. He knows “how to succor his
people.” Marriages and families that are struggling for whatever
reason—economic challenges, bad media influences, or family dynamics—will feel
a calming influence from heaven. It is comforting to “feel and see” that He
rose from the dead “with healing in his wings,” that because of Him, we will
meet and embrace again those beloved ones who have passed away. Verily our
conversion unto Him is rewarded with our healing.”[9]
With regard to 2 Nephi 22:2–3, Virginia Jensen, addressing the sisters
of the Church (but it applies to the brethren as well), suggested, “You are the
women whose everyday works overflow with the quenching knowledge stated so
powerfully by Isaiah: ‘God is my salvation; … the Lord Jehovah is my strength
and my song; … Therefore, with joy shall [I] draw water out of the wells of
salvation’ (2
Ne. 22:2–3). The cause of Christ—to redeem all souls—needs your strength, time, and
talents in your homes and in your communities. Your faithful works and words
contribute significantly to the building of this, the kingdom of God on the
earth. Elder Bruce R. McConkie reminds us how critical our roles have ever
been: ‘This we know: Christ, under the Father, is the Creator; Michael, His
companion and associate, presided over much of the creative work; and with
them, as Abraham saw, were many of the noble and great ones. Can we do other
than conclude that Mary and Eve and Sarah and myriads of our faithful sisters
were numbered among them? Certainly these sisters labored as diligently then,
and fought as valiantly in the war in heaven, as did the brethren, even as they
in like manner stand firm today, in mortality, in the cause of truth and
righteousness’ (Woman [1979], 59).”[10]
One of the most salient phrases in scripture is in 2 Nephi 25:23 “23 For
we labor diligently to write, to persuade our children, and also our brethren,
to believe in Christ, and to be reconciled to God; for we know that it is by grace
that we are saved, after all we can do.” Elder Bednar weaves that scripture
into an inspiring advice for all of us, “My beloved brothers and sisters, godly
fear dispels mortal fears. It even subdues the haunting concern that we never
can be good enough spiritually and never will measure up to the Lord’s
requirements and expectations. In truth, we cannot be good enough or measure up
relying solely upon our own capacity and performance. Our works and desires
alone do not and cannot save us. “After all we can do” (2 Nephi
25:23), we are made whole only through the mercy and grace available
through the Savior’s infinite and eternal atoning sacrifice (see Alma
34:10, 14). Certainly, “we believe that through the Atonement of Christ,
all mankind may be saved, by obedience to the laws and ordinances of the
gospel” (Articles
of Faith 1:3).”[11]
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