2 Ne 25:1 Isaiah spake many things which were hard for many of my people to understand

 

The Nephites, understandably, had a difficult time understanding Isaiah. As Nephi points out, they didn’t know concerning the manner of prophesying among the Jews. This was intentional on Nephi’s part, for their works were works of darkness (v. 2). The Jews had a way of prophesying which could confuse just about anyone:

 

“The prophets sometimes speak of future events as present, because they are present to them in their visions. For instance, ‘Unto us a Child is born.’ (Isa. 9:6)

 

“Similarly, they sometimes speak of the future as already past. For instance: ‘He hath borne our grief and carried our sorrows; yet we did esteem him stricken, smitten of God, and afflicted.’ (Is. 53:4)

 

“Another peculiarity is that the prophets sometimes group together future events very much as one combines stars into constellations in the wide expanse, according to their apparent position to an observer on earth, rather than their actual distance from each other.” (Reynolds and Sjodahl, Commentary on the Book of Mormon, vol. 1, p. 370)

 

We have several advantages which help us understand Isaiah better than the Nephites did. Today, we have the entire Old Testament history to read. We have other prophets, like Jeremiah, Ezekiel, and Zecharaiah, which prophesied in a manner similar to Isaiah. We have linguists and scholars helping us understand the poetic forms of Hebrew writings. But more than all this, we have the advantage of other scriptures which teach us about the writings of Isaiah. There are interpretations of his writings in the New Testament, Book of Mormon, and Doctrine & Covenants. Lastly, we have the benefit of history on our side. All the things that Christ did during his mortal ministry are easy to understand when looking through the “retrospectoscope.” Nephi emphasizes this point later. He explains that when men see Isaiah’s prophecies being fulfilled they will finally understand their meaning, in the days that the prophecies of Isaiah shall be fulfilled men shall know of a surety, at the times when they shall come to pass (v. 7).

 

2 Ne 25:4 the words of Isaiah…are plain unto all those that are filled with the spirit of prophecy

 

Nephi had no trouble understanding Isaiah. This is reminiscent of Joseph Smith’s comment about the book of Revelation. He said, “the book of Revelation is one of the plainest books God ever caused to be written” (Teachings of the Prophet Joseph Smith, p. 290). It is easy for Nephi to say that Isaiah is not hard to understand and for Joseph Smith to say that the book of Revelation is one of the plainest books ever written, because they had both seen in vision the same things that Isaiah and John the Revelator saw. If we had the advantage of seeing in vision the same things seen by these great prophets, the interpretation would be a piece of cake.

 

Nevertheless, this is no excuse for us. The Lord has specifically commanded us to study Isaiah, a commandment I give unto you that ye search these things diligently; for great are the words of Isaiah (3 Ne 23:1). We must seek the spirit of prophecy in order to understand Isaiah. The gift of prophecy is one of the gifts of the spirit (1 Cor 12:10). It is through this gift that Isaiah can be understood. We should seek this gift as with the other gifts of the spirit, seek ye earnestly the best gifts (DC 46:8).

 

John the Revelator further explained the spirit of prophecy, the testimony of Jesus is the spirit of prophecy (Rev 19:10). Some have mistakenly assumed that only a priesthood holder, ordained as a prophet of the Lord, could have this spirit. Nothing could be further from the truth. Every member should have a testimony of Jesus. Every member should have some portion of this spirit of prophecy. Without it, the things of the spirit cannot be understood (see DC 50:13-24). As our testimony of the Savior is strengthened, we will gain greater spiritual gifts until we become like Nephi, filled with the spirit of prophecy.

 

Hugh Nibley

“Remember, when they asked Joseph Smith, ‘Are you a prophet of God?’ He said, ‘Yes, and so is any other person who can bear a testimony of Jesus Christ.’ This can only be done by the spirit of prophecy.” (Ancient Documents and the Pearl of Great Price, lecture 21, p. 6)

 

Joseph Fielding Smith

“Revelation may be given to every member of the Church. The Prophet said that every man should be a prophet; that the testimony of Jesus is the spirit of prophecy. It is not only the privilege but the duty of each member of the Church to know the truth which will make him free. This he cannot know unless it is revealed to him. Moroni has promised every person who humbly and sincerely reads the Book of Mormon that he may know by revelation that it is true. The gift of the Holy Ghost is given to the members of the Church so that they may have the spirit of prophecy and revelation. Let it be understood however, that they will not receive revelation for the guidance of the Church. That gift is reserved for and vested in the man who holds the keys of the Priesthood. But the members of the Church are entitled to receive revelation which is needful for their progress and if they will hearken to the Spirit of truth and walk humbly before the Lord, they will not fall short of this spiritual guidance.” (Church History & Modern Revelation, vol. 4, p. 36)

 

The reason that Nephi and Joseph Smith had a far greater capacity to understand the prophecies of others was not because they were entitled to the spirit of prophecy and we are not. Rather, their ability comes from a more sure word of prophecy. As Peter said, We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts (2 Pet 1:19). And, The more sure word of prophecy means a man’s knowing that he is sealed up unto eternal life, by revelation and the spirit of prophecy, through the power of the Holy Priesthood (DC 131:5).

 

2 Ne 25:4 my soul delighteth in plainness unto my people, that they may learn

 

The Lord does not intend to teach us things we cannot understand. Rather, He gives us line upon line, depending on our spiritual preparation, until we understand the mysteries of the kingdom. For my soul delighteth in plainness; for after this manner doth the Lord God work among the children of men. For the Lord God giveth light unto the understanding; for he speaketh unto men according to their language, unto their understanding (2 Ne 31:3).

 

Hugh Nibley

“If the Book of Mormon said only what we wanted it to we wouldn't need it. But we do need it. It is written ‘according to the plainness of the word of God’ (Jacob 2:11), ‘in plainness, even as plain as word can be’ (2 Nephi 32:7). It needs no handbook (not even this one) to explain its meaning. ‘I glory in plainness,’ said Nephi (2 Nephi 33:6), ‘for my soul delighteth in plainness; for after this manner doth the Lord God work, . . . for he speaketh unto men according to their language, unto their understanding’ (2 Nephi 31:3). So that leaves us pretty much without excuse.” (Since Cumorah, p. 387)

 

Orson F. Whitney

“A speaker's first duty is to make himself understood, to speak with plainness, and he must also be in earnest, must mean what he says, and say what he means, or he can never impress the hearts of his hearers. If he be sincere, earnest, and plain in his instructions, eloquence will take care of itself. A man is never eloquent when he tries to be. Eloquence comes from being earnest, from having in our hearts a desire to bless the people and feed them with the bread of life. It is my desire, during the few moments I shall stand before you, to speak plainly, to make myself understood, and reach your hearts by the power of the Spirit of God.” (Conference Report, Apr. 1910, p. 59)

 

Elder Charles W. Penrose

“The President alluded to some of these things this morning, and the counsel he gave to us is very pertinent and very necessary at the present time, and if our brethren, and some few of our sisters, perhaps, would quit this quibbling, when they search, when they seek, they will be sure to find. If they are seeking for contradictions, they will find them, but if they are seeking for the word of life, they will find it, and they will rejoice therein, and everything will be clear and plain before their minds. In that I delight, and I rejoice in the gospel of Jesus Christ as it has been revealed to us in these latter days because of its plainness. I am one with the prophet Nephi in this respect. He said, ‘My soul delighteth in plainness,’ and this has been a joy to me ever since I first heard the gospel.” (Conference Report, Oct. 1916, p. 18)

 

2 Ne 25:8 [the words of Isaiah] shall be of great worth unto them in the last days; for in that day shall they understand them

 

Nephi is declaring that the people of the last days will understand the words of Isaiah. This is encouraging. It suggests that our understanding of Isaiah is correct. Still we worry because we cannot understand every reference that Isaiah makes. Let’s look at an example. We may be worried by the fact that we don’t understand all the terms used in the passage in 2 Ne 13, where Isaiah speaks of the daughters of Zion and their changeable suits of apparel, mantles, wimples, and crisping-pins. Even if these accessories are foreign to us, we still understand the principle that Isaiah is teaching. We understand that the Lord is not pleased with the vanity of the daughters of Zion. We understand that this applies to our day as well as Isaiah’s. And we understand that there will be an appropriate punishment for those who are vain and proud. The important principle is that the Lord is not pleased with pride and vanity not that we understand every reference to ancient Hebrew dress. We should not be worried if we cannot understand certain passages if we can get the big picture, the overriding spiritual truth, or the latter day reference. We must be encouraged by the statement of Nephi, for in that day shall they understand them. We should understand the words of Isaiah because he frequently spoke of our day and the events which are soon to take place.

 

LeGrand Richards

“We are all here today in fulfillment of the words of the prophets, and I love the prophecies of Isaiah because it seems to me that he lived almost more in our day than when he was actually upon the earth, because the Lord gave him to see so many of the things that would transpire in the latter days” (Conference Report, Oct. 1956, p. 23)

 

2 Ne 25:11 notwithstanding they have been carried away they shall return again

 

When the Babylonians captured Jerusalem (c. 589 BC), they took the Jews who survived back to Babylon. The Jews remained there for 70 years. When they finally returned, they reestablished their nation and rebuilt the temple. As Jeremiah prophesied, this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years (Jer 25:11).

 

2 Ne 25:12 the Father of heaven and of earth, shall manifest himself unto them in the flesh

 

We like to think of the Godhead as consisting of the Father, the Son, and the Holy Ghost. Therefore, references to Jehovah as “the Father,” can sometimes be confusing. Here, Nephi is prophesying that the Father of heaven and of earth will become mortal and minister to the Jews.

 

We need to look at how Jesus Christ can be referred to as “the Father.” Jesus Christ can be referred to as the father in three different contexts. First, as the creator of the heavens and the earth (under the direction of Elohim), He becomes the “Father of heaven and of earth.” Second, as the redeemer, he becomes our spiritual father by redeeming us from spiritual death. When we accept Him as our Savior, we become sons and daughters unto Christ. If we are his sons and daughters, then he must be our father. And now, because of the covenant which ye have made ye shall be called the children of Christ, his sons, and his daughters; for behold, this day he hath spiritually begotten you (Mosiah 5:7). Third, Jesus Christ is “the Father” because of his special designation as the Only-Begotten of the Father (Elohim) in the flesh. Abinadi explained how Christ is both the Father and the Son, The Father, because he was conceived by the power of God; and the son, because of the flesh; thus becoming the Father and Son (Mosiah 15:3).

 

Neal A. Maxwell

“Jesus is even described as the Father, because he is the Father-Creator of this and other worlds. Furthermore, he is the Father of all who are born again spiritually. When we take upon ourselves his name and covenant to keep his commandments, we then become his sons and daughters, ‘the children of Christ.’ Additionally, since he and the Father are one in attributes and in purpose, Jesus acts for the Father through divine investiture, sometimes speaking as the Father.” (Mosiah, Salvation Only Through Christ, ed. By Nyman and Tate, pp. 5-6 as taken from Latter-day Commentary on the Book of Mormon compiled by K. Douglas Bassett, p. 62)

 

2 Ne 25:14-15 Jerusalem shall be destroyed again…the Jews shall be scattered among all nations

 

This has reference to the destruction of the Jews at the hands of the Romans in 70 AD. After the Romans destroyed Jerusalem, they took the surviving Jews and scattered them all over the vast Roman Empire. For a detailed discussion of the atrocities which befell the Jews at this time, refer to the commentary for 1 Ne 19:13.

 

2 Ne 25:16 until they (the Jews) shall be persuaded to believe in Christ

 

One of the most consistent signs which is to precede the Lord’s fulfillment of the promises made to the fathers regarding the restoration of the house of Israel is this sign—that the Jews shall be persuaded to believe in Christ.  This sign is given in numerous other passages, 2 Ne 9:2, 2 Ne 10:7, and 2 Ne 30:7. As Nephi explains, when this happens, the Lord will set his hand…to restore his people and proceed to do a marvelous work and a wonder among the children of men (v. 17). The Lord has already set his hand to recover his people and has been performing his marvelous work and a wonder for the past 170 years. Therefore, this scripture, that the Jews are persuaded to believe in Christ, must have already come to pass.

 

This may not make sense to some. One could argue that the Jews of today have not yet accepted Christ in sufficient numbers to fulfill this prophecy. Such an interpretation misunderstands the difference between the way Nephi used the term, “Jews,” and the way that we sometimes use the term, “Jews.” If we think of the “Jews” as that group of people which recognizes its heritage, accepts the religion of Judaism, and is returning in vast numbers to the Holy Land, the scripture doesn’t make sense. That group of people is not turning to Christ as their Messiah in any great numbers. When the Savior comes again there will be some of this group which ask, What are these wounds in thine hands and in thy feet (DC 55:68), signifying that they have not yet accepted Jesus Christ as the Messiah.

 

 However, if we understand the way in which Nephi uses the term, “Jews,”—to mean anyone of the house of Israel—this prophecy makes a lot more sense (see 2 Ne 9:1-2). In that sense, all those of Nephite and Lamanite descent who have accepted the Book of Mormon and the gospel of Jesus Christ have fulfilled this prophecy. All those who lived in Europe and America, who unknowingly are of the blood of Israel, and accepted the gospel have fulfilled this prophecy. The blood of Israel has been scattered all over the earth. Those who accept the gospel are either adopted into the house of Israel or belong to it by birthright, even if they did not realize their own lineage. This is what Nephi was speaking of when he said, And it shall come to pass that the Jews which are scattered also shall begin to believe in Christ (2 Ne 30:7).

 

2 Ne 25:17 a marvelous work and a wonder

 

The “marvelous work and a wonder” doctrine comes from Isaiah, Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid….And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness. The meek also shall increase their joy in the LORD, and the poor among men shall rejoice in the Holy One of Israel (Isa 29:14,18-19). What is marvelous and a wonder is the work the Lord performs in the last days. Verse 18 above shows that the Book of Mormon plays a role in the process but is not the “marvelous work and a wonder.” The phrase means that the Lord will build a kingdom in the latter days using the simple and meek of the earth. He will gather the tribes of Israel by a great missionary effort that will be successful because of the Book of Mormon and other latter-day scriptures. LeGrand Richards explains how crucial the ministry of Joseph Smith was to this process.

 

LeGrand Richards

“Joseph Smith, or any other man, could not have obtained all this information by reading the Bible or studying all the books that have ever been written. It came from God. It is exactly what Isaiah promised the Lord would do when conditions upon the earth should become as Joseph Smith found them when he went into the woods to pray for light as to which of all the churches he should join….

 

“It truly is a marvelous work and a wonder. Can you conceive of anything that could be more marvelous or more wonderful?” (A Marvelous Work and a Wonder, pp. 411)

 

Heber J. Grant

“Truly a great and marvelous work has come forth and been proclaimed in every land and in every clime all over the wide world. The gospel of Jesus Christ has been restored--by a personal visitation of the apostles Peter, James and John, laying their hands upon the heads of Oliver Cowdery and the Prophet Joseph Smith and ordaining them to the apostleship; by a personal visitation of John the Baptist, who baptized the Savior, laying his hands upon Oliver Cowdery and Joseph Smith and ordaining them to the Aaronic, or the lesser priesthood--the gospel is again restored to the earth, with the power and authority that existed in the days of the Savior. Millions of dollars in money have been expended for erecting and maintaining temples wherein ordinances are performed for the salvation of those who have died without a knowledge of the gospel. All these things bear witness of the inspiration of God to that man Joseph Smith, when he delivered this statement in a revelation to his father, that a great and a marvelous work was about to come forth among the children of men.” (Conference Report, Apr. 1920, p. 4)

 

2 Ne 25:18 he shall bring forth his words unto them, which words shall judge them at the last day

 

John the Revelator recorded, I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works (Rev 20:12). Nephi explains that the Book of Mormon is one of those books out of which the dead were judged. If you have read the Book of Mormon, you will be held responsible for living by all the principles contained therein, And the words which I have spoken shall stand as a testimony against you; for they are sufficient to teach any man the right way (v. 28).

 

Ezra Taft Benson

“Do eternal consequences rest upon our response to this book? Yes, either to our blessing or our condemnation. Every Latter-day Saint should make the study of this book a lifetime pursuit. Otherwise he is placing his soul in jeopardy and neglecting that which could give spiritual and intellectual unity to his whole life. There is a difference between a convert who is built on the rock of Christ through the Book of Mormon and stays hold of that iron rod, and one who is not.” (A Witness and a warning, pp. 7-8 as taken from Latter-day Commentary on the Book of Mormon compiled by K. Douglas Bassett, p. 152)

 

Marion G. Romney

“For me there could be no more impelling reason for reading the Book of Mormon than this statement of the Lord that we shall be judged by what is written in it.” (Conference Report, Apr. 1960, pp. 110-111 as taken from Latter-day Commentary on the Book of Mormon compiled by K. Douglas Bassett, p. 152)

 

2 Ne 25:19 his name shall be Jesus Christ, the Son of God

 

“One of the marvelous contributions of modern revelation (including the Book of Mormon) is an insight into the nature of Christ's eternal gospel, the revelation to the Church and to the world that Christian prophets have taught Christian doctrine and administered Christian ordinances since the days of Adam.  The name of the Messiah--revealed to us as Jesus Christ, meaning literally ‘Jehovah is salvation, the anointed one’--was known from the very beginning of earth's history.  God spoke to Adam as follows:  ‘I made the world, and men before they were in the flesh.  And [God] also said unto him:  If thou wilt turn unto me, and hearken unto my voice, and believe, and repent of all thy transgressions, and be baptized, even in water in the name of mine Only Begotten Son, who is full of grace and truth, which is Jesus Christ, ... ye shall receive the gift of the Holy Ghost.’ (Moses 6:51-52.)  Enoch, whose name and city are associated with transcendent righteousness, pleaded in behalf of the people of the earth:  ‘I ask thee, O Lord, in the name of thine Only Begotten, even Jesus Christ, that thou wilt have mercy upon Noah and his seed, that the earth might never more be covered by the floods’ (Moses 7:50).  Noah called upon a wicked generation:  ‘Believe and repent of your sins and be baptized in the name of Jesus Christ, the Son of God, even as our Fathers, and ye shall receive the Holy Ghost’ (Moses 8:24).  Likewise, the brother of Jared, the spiritual leader among that colony which left the eastern hemisphere at the time of the confusion of tongues at the Tower of Babel was told: ‘Behold, I am he who was prepared from the foundation of the world to redeem my people.  Behold, I am Jesus Christ.’ (Ether 3:14.)” (McConkie and Millet, Doctrinal Commentary on the Book of Mormon, vol. 1, p. 292)

 

2 Ne 25:20 there is none other name given under heaven save it be this Jesus Christ…whereby man can be saved

 

As a missionary, I once had a long conversation with a Buddhist about the process of salvation. He contended that as many roads lead to Rome, there are just as many ways that one can reach heaven. He had asked me if it was possible for a Buddhist who never converted to Christianity in his lifetime could, according to my beliefs, be saved. I responded that he could, but there were qualifications. In discussing these qualifications, the doctrine that there is no other name whereby man can be saved was discussed. This is not what the Buddhist man wanted to hear. He thought that this Christian doctrine was narrow-minded and ethno-centric. It would be both of those things if it weren’t the truth.

 

We understand from the scriptures that salvation comes only in and through the name of Jesus Christ. This applies to the Buddhist as well as to the Muslim. It applies to the Jew as well as to the Hindu. It applies to the atheist as well as the agnostic. There is no way around this doctrine, for every knee shall bow and every tongue confess that Jesus is the Christ, the Son of the living God (Mosiah 27:31).

 

2 Ne 25:23 it is by grace that we are saved, after all we can do

 

This is the key scripture in the argument against the sectarian, “by grace ye are saved” doctrine.  The sectarian doctrine teaches that as soon as one accepts Jesus Christ as their Savior, the individual is saved. Being saved, then, is a single event in time and space which takes place when one accepts Christ. The reason why this doctrine is so unacceptable is not because of the words used, for it truly is “by grace that we are saved.” Rather the doctrine is unacceptable because of how the sectarians have interpreted it and the implications of the interpretation. If salvation comes as easily as that—by a cursory acceptance of Christ—it implies that an individual has no responsibility to follow God after being saved. Theoretically, one could accept Christ today, then return to a wicked life tomorrow and still expect salvation. On the other hand, the individual who accepts Christ and then devotes the rest of his/her entire life to following the Master can expect no greater reward than the former individual. Such a doctrine denies the justice of God.

 

In reality, the individual who “accepts Christ” and then returns to living a wicked life never really accepted Christ in the first place. A cursory acceptance and a few monetary donations do not make a disciple of Christ. This Nephi passage makes it clear that we have some responsibility in the relationship—it guarantees salvation by grace after all we can do. After one has started on the path of discipleship, Nephi clearly teaches what must take place next, after ye have gotten into this strait and narrow path, I would ask if all is done? Behold, I say unto you, Nay…ye must press forward with a steadfastness in Christ, having a perfect brightness of hope, and a love of God and of all men. Wherefore, if ye shall press forward, feasting upon the word of Christ, and endure to the end, behold, thus saith the Father: ye shall have eternal life (2 Ne 31:20).

 

There is a doctrinal spectrum with faith on one end and works on the other. Paul was teaching people who thought that salvation came through the works of the Law of Moses, so he emphasized faith and grace. Many latter-day saints respond to the sectarian emphasis on grace and faith with an emphasis on works. In doing so, their teachings become reactionary—they overemphasize the importance of works. The best place to be in the Faith-Works Spectrum is right in the middle. We need to understand that faith without works is dead (James 2:17), but also that works without faith are dead. Indeed, the more we understand about the process of salvation, the more we understand that it is not our righteousness that gets us there. This is beautifully taught by Stephen E. Robinson:

 

“At first glance at this scripture (2 Ne 25:23), we might think that grace is offered to us only chronologically after we have completed doing all we can do, but this is demonstrably false, for we have already received many manifestations of God's grace before we even come to this point. By his grace, we live and breathe. By grace, we are spiritually begotten children of heavenly parents and enjoy divine prospects…The grace of God has been involved in our spiritual progress from the beginning and will be involved in our progress until the end.

 

“It therefore belittles God's grace to think of it as only a cherry on top added at the last moment as a mere finishing touch to what we have already accomplished on our own without any help from God. Instead the reverse would be a truer proposition: our efforts are the cherry on top added to all that God has already done for us.