I Did Rehearse Unto Them The Words of Isaiah

 1 Nephi 15:19 - 20, NC 1 Nephi 4 par. 4

And it came to pass that I, Nephi, spake much unto them concerning these things; yea, I spake unto them concerning the restoration of the Jews in the latter days. And I did rehearse unto them the words of Isaiah, who spake concerning the restoration of the Jews, or of the house of Israel; and after they were restored, they should no more be confounded, neither should they be scattered again. And it came to pass that I did speak so many words unto my brethren that they were pacified and did humble themselves before the Lord.

The Stick of Joseph in the Hand of Ephraim 1 Nefi 4 par. 4

And it came to pass that I, Nefi, spoke much unto them concerning these things; yes, I spoke unto them concerning the restoration of the Y’hudim in the latter days. And I did rehearse unto them the words of Yesha’yahu, who spoke concerning the restoration of the Y’hudim, or of the house of Isra’el; and after they were restored, they should no more be confounded, neither should they be scattered again. And it came to pass that I did speak so many words unto my brothers that they were pacified and did humble themselves before yhwh. 

Is it possible that at this point in the valley of Laman that Nephi, having just received his marvelous vision, is dealing with the same experience as the Prophet Joseph and Oliver as follows?

As this vision closed, the Heavens were again opened to their view, and they saw and beheld, and were endowed with knowledge from the beginning of this creation to the ends thereof. And they were shown unspeakable things from the sealed record of Heaven, which man is not capable of making known, but must be revealed by the Powers of Heaven.  They beheld Michael, the archangel, Gabriel, and Raphael, and divers angels, from Michael or Adam down to the end of time, showing in turns their dispensations, their rights, their keys, their honors, their majesty and glory, and the Powers of their Priesthood; giving line upon line, precept upon precept; endowing them with knowledge, even here a little and there a little; holding forth hope for the work God was yet to perform, even the revelation of all things which are to come upon the earth until the return of the Lord in glory with His holy angels — to pour out judgment upon the world, and to reward the righteous.  And they were unable to take it in; therefore, they were commanded to pray and ask to comprehend by the power of the spirit, to bring all things to their remembrance, even the Record of Heaven which would abide in them. Amen and Amen. (Teachings and Commandments Section 157 pars. 30 - 32)

Is it possible in the beginning of his ministry that Nephi was also in the situation that he was unable to take in everything that he had been shown and so he too was required to pray and ask to be able to comprehend by the power of the spirit?

Is it possible that is the reason Nephi declared the following?

...And upon these I write the things of my soul and many of the scriptures which are engraven upon the plates of brass. For my soul delighteth in the scriptures, and my heart pondereth them and writeth them for the learning and the profit of my children. Behold, my soul delighteth in the things of the Lord, and my heart pondereth continually upon the things which I have seen and heard. (2 Nephi 4:13 - 16, NC 2 Nephi 3 par. 6)

Was Nephi continually pondering in his heart upon the things he had both seen and heard and was Nephi continually pondering the scriptures in order to be able to comprehend by the power of the spirit those things that he had both seen and heard?

Is there a pattern of receiving and comprehending heavenly things demonstrated here by Nephi?

Would it benefit me to follow this same pattern?

Nephi uses Isaiah's words to explain things to his brothers here and he uses them extensively throughout his record. Why? Why specifically Isaiah versus the words of other prophets?

Is this related in any way to what Nephi declared here?

Now I, Nephi, do speak somewhat concerning the words which I have written, which have been spoken by the mouth of Isaiah. For behold, Isaiah spake many things which were hard for many of my people to understand, for they know not concerning the manner of prophesying among the Jews; for I, Nephi, have not taught them many things concerning the manner of the Jews, for their works were works of darkness, and their doings were doings of abominations. Wherefore I write unto my people, unto all those that shall receive hereafter these things which I write, that they may know the judgments of God, that they come upon all nations according to the word which he hath spoken. Wherefore hearken, O my people which are of the house of Israel, and give ear unto my words, for because the words of Isaiah are not plain unto you, nevertheless, they are plain unto all those that are filled with the spirit of prophecy. But I give unto you a prophecy according to the spirit which is in me. Wherefore, I shall prophesy according to the plainness which hath been with me from the time that I came out from Jerusalem with my father. For behold, my soul delighteth in plainness unto my people, that they may learn; yea, and my soul delighteth in the words of Isaiah. (2 Nephi 25:1 - 5, NC 2 Nephi 11 par.1)

Is it reasonable to assume that Nephi is filled with the spirit of prophecy?

As Nephi reads the words of Isaiah, is it possible that those words, being understandable to Nephi because he is filled with the spirit of prophecy, bring Nephi greater comprehension according to the power of the spirit?

Are there things stated in Isaiah's words that Nephi recognizes he saw but at this point in the journey he is unable to or unauthorized from putting words to those things he has seen in vision?

Is it possible that Nephi experienced the same thing reading the words of Isaiah that his father, Lehi, experienced as he, Lehi, read the brass plates?

And it came to pass that they did rejoice exceedingly and did offer sacrifice and burnt offerings unto the Lord, and they gave thanks unto the God of Israel. And after they had given thanks unto the God of Israel, my father Lehi took the records which were engraven upon the plates of brass and he did search them from the beginning. And he beheld that they did contain the five books of Moses, which gave an account of the creation of the world and also of Adam and Eve, who were our first parents, and also a record of the Jews from the beginning, even down to the commencement of the reign of Zedekiah, king of Judah, and also the prophecies of the holy prophets from the beginning, even down to the commencement of the reign of Zedekiah, and also many prophecies which have been spoken by the mouth of Jeremiah. And it came to pass that my father Lehi also found upon the plates of brass a genealogy of his fathers; wherefore, he knew that he was a descendant of Joseph, yea, even that Joseph who was the son of Jacob, who was sold into Egypt and who was preserved by the hand of the Lord that he might preserve his father Jacob and all his household from perishing with famine. And they were also led out of captivity and out of the land of Egypt by that same God who had preserved them. And thus my father Lehi did discover the genealogy of his fathers. And Laban also was a descendant of Joseph; wherefore, he and his fathers had kept the records. And now when my father saw all these things, he was filled with the spirit and began to prophesy concerning his seed — that these plates of brass should go forth unto all nations, kindreds, and tongues, and people, who were of his seed. Wherefore, he said that these plates of brass should never perish; neither should they be dimmed anymore by time. And he prophesied many things concerning his seed. (1 Nephi 5:9 - 19, NC 1 Nephi 1 par. 22)

By reading the words of Isaiah, is it possible that at this point in the beginning of Nephi's ministry to his brothers that Nephi is also filled with the spirit of prophecy, like his father Lehi was, and is able to use the words of Isaiah, because of that spirit of prophecy, to instruct his brothers concerning the restoration of the Jews and the whole house of Israel?

What about me?

I understand that Nephi concluded his record of Isaiah's words, later on in 2 Nephi, with his own prophecy.  

Was he using his prophecy to further clarify Isaiah's words so that I would be able to better understand Isaiah?

What if I still do not clearly understand the words of Isaiah?

I have a thought.  It is rather troubling to me personally because it sheds light on my present plight.

Nephi declared that for because the words of Isaiah are not plain unto you, nevertheless, they are plain unto all those that are filled with the spirit of prophecy.

What does it mean to be filled with the spirit of prophecy?

How would I know if I am filled with the spirit of prophecy?

John the Revelator, recording the words of an angel to him concerning those who are the fellow servants with John, declared,

And he says unto me, Write: Blessed are they who are called unto the marriage supper of the Lamb. And he says unto me, These are the true sayings of God. And I fell at his feet to worship him. And he said unto me, Do you not see that I am your fellow servant? And of your brethren who have the testimony of Jesus? Worship God, for the testimony of Jesus is the spirit of prophecy. (Revelation 19:9 - 10, NC Revelation 7 par. 10)

Does that mean that if I have a testimony of Jesus that I possess the spirit of prophecy?

I have stated in the past, in my life, that I have a testimony of Jesus Christ, received by the influence of the Holy Ghost; that He is the Savior and Redeemer and that He lives. 

I have to honestly declare that even having expressed that I still do not understand Isaiah.

Is the testimony of Jesus, spoken of in the book of Revelation, something different than my above expressions?

When Christ has promised one Eternal life, he can know with a surety he has Eternal life. Until then, all remain at risk and in jeopardy every hour they are here (see 1 Corinthians 1:64). When one knows he is sealed up to Eternal life, he has the more sure word of prophecy or the testimony of Jesus (see WJS, 201–202; WWJ, 2:230–231; T&C 86:1). These are they who have been told by the voice of God from heaven that they have Eternal life. The testimony of Jesus is the spirit of prophecy (Revelation 7:10). To have a saving testimony of Him is to become a prophet. It is no wonder, then, that Moses wished all men were prophets (see Numbers 7:19). All are invited to get testimonies of Christ and are, therefore, also invited to become prophets.

What if someone were to declare today that the Lamb of God is the Son of the Eternal Father and the Savior of the world, and that all men must come unto him or they cannot be saved (1 Nephi 3:24)? What if they were to declare in sober words that the Lamb of God lives still? That He had appeared to and spoken with the one making the declaration? Would there yet be those who would hear and repent? Would that message be drowned out by the chorus of foolish and vain things being spoken in the name of Jesus Christ by those who, despite having real intent and sincere desire, have not been given power to declare His words? Would such a message only be another bit of entertainment for the bored and curious to give but passing notice? Could the world be given such a message and warned but fail to see what it is they are being offered for one last time before the harvest is to begin? “If so, would we notice? Should someone choose to come, they must come according to the words which shall be established by the mouth of the Lamb; and the words of the Lamb shall be made known in the records of thy seed, as well as in the records of the twelve apostles of the Lamb (1 Nephi 3:24). How must they come? The Book of Mormon suggests it must be through the gate of revelation (Moroni 10:2). Without revelation you cannot obtain the testimony of Jesus, which is the spirit of prophecy (Revelation 7:10). Or, in other words, unless you find prophets who can bear testimony of Him, you have not yet found the means for salvation.” The whole text of the Book of Mormon comes down to experience after experience, being retold by people who, during their lifetime, had this opening up of the Heavens to them, and they came into contact with Jesus Christ and recognized who He is and what His role is. “The testimony of Jesus is not something that comes from you (i.e., ‘I have this [testimony,] and let me tell it to you’). The testimony of Jesus is something that He gives to you as His confirmation to you that you have part in His kingdom. To receive the testimony of Jesus is to receive from Him the promise that He will give you eternal life. The Book of Mormon is filled with accounts of people that had had that experience and that’s — at one point — an expected and normal part of the Christian experience. It became very rare, unexpected, and in fact is denounced by many denominations as something that doesn’t happen, can’t happen, ought not happen. And if you think that you’ve come into contact with a divine being, then you’ve been misled because, well, Jesus is busy. He can’t be troubled with your lot…don’t think that you’re going to have an encounter with Jesus. However, my view is that Christian salvation is based upon the testimony of Jesus, to you, of your salvation. I also think that it doesn’t matter when you live or what the circumstances were; if you were true and faithful to Him, you will have that experience…. I believe it to be an authentic part of every Christian’s life.” (Teachings and Commandments, Glossary of Gospel Terms, "Testimony of Jesus")

My present understanding, from the above explanation, is that Nephi is declaring that the words of Isaiah are plain to prophets; those who have received Christ's testimony to them that they qualify for eternal life.

Is that why the Prophet Joseph was able to declare concerning the book of Revelation,

The book of Revelation is one of the plainest books God ever caused to be written. (Teachings of the Prophet Joseph Smith, pg. 290)

Does the same principle apply for understanding the words of John the Revelator in the book of Revelation as for understanding the words of Isaiah?

Does that mean that in Nephi's statement concerning the words of Isaiah that Nephi is inviting me to become a prophet?

Was Nephi rehearsing the words of Isaiah to his brothers in an attempt to invite them to become prophets in their own right?

Is Nephi's extensive use of the words of Isaiah in his record in the Book of Mormon meant to challenge all of us to become prophets so that Isaiah's words will become plain to all of us?

How carefully should I consider the teachings of anyone, concerning the words of Isaiah, who has not received the testimony of Jesus?

That being said, how carefully should I consider the teachings of anyone, concerning the words of Isaiah, even if they are filled with the spirit of prophecy?

Should I consider it an individual effort, on my part, to be able to come to a plain understanding of the words of Isaiah like Nephi states?

Is coming to a plain understanding of the words of Isaiah a duty that devolves upon me that I should not neglect or rely upon others for such an understanding, even if they are filled with the spirit of prophecy?

What if someone declares that they understand the words of Isaiah because they understand the manner of prophesying among the Jews?

Did the Jews understand Isaiah's words?

Please consider the following.

The Book of Mormon people migrating out of Jerusalem left the Holy Land at the end of the first temple period. They avoided the triumph of the Deuteronomists over the religion of the Jews. The Jewish Deuteronomists were innovators who repudiated and replaced the original religion with a new, apostate form of worship that dominated the second temple period. The Book of Mormon writers were spared from all that. They were gone before it happened. ("Book of Mormon", Denversnuffer.com, December 03, 2015)

And this

Zenos and Isaiah talk about the same topic. Zenos went before, and Isaiah came after. Zenos was apparently a Northern Kingdom prophet, and Isaiah was a Southern Kingdom prophet. Isaiah’s record about Christ is poetic and, like most poetry, tends to be obscure—beautifully crafted language with difficult allegories to understand. Zenos, on the other hand, was pretty blunt and pretty straightforward; you could not miss the point of Zenos. Whereas it’s very possible to take the Isaiah text and you can construe it, because of its vague allegories, to mean just about anything, Zenos could not be reformed to eliminate Christology. It was blatantly present in the Zenos text, therefore Zenos got dropped from the Old Testament.
Isaiah, on the other hand, could be used to obscure the Christology because—although he points forward to, in magnificent ways, the coming of the Savior and His sacrifice—the suffering-servant passages could be interpreted to not mean an individual Savior, Jesus Christ, but rather the people of God (or Israel)—who went through so much persecution because they preserved a religion that testified of the true God. And therefore, the language of Isaiah was susceptible of interpretation to construe it away from pointing to Jesus Christ. Zenos could not be so handled or interpreted. He clearly spoke about this coming Savior.
As a result, in the reconstitution of the scriptures, the references contained in Zenos were too plentiful to allow it to get into the canon of scriptures; and it got obliterated from the scriptures that were re-gathered at the time of Ezra and Nehemiah. But the record of Zenos was included within what that planting of people in the Book of Mormon took with them. They didn’t lose the prophecies of Zenos, and so it informed them about Christ in very specific ways.
The presence of Christology in the Book of Mormon are the inevitable result of possessing scriptures that speak candidly, openly, and frankly about the coming of this Messiah. And so, when you pick up the Book of Mormon and read it, you literally are reading a text that has not been corrupted by these other influences. And the abundant presence of a Christological theology in the Book of Mormon is not evidence that the Book of Mormon is false, but it is evidence that the traditions that surrounded the religion of the Jews—as it came to be understood when Christ came to earth—​that was what was corrupted. That was what was incomplete. ​("66: Allegory of the Olive Tree, Denver Snuffer Podcast, April 28, 2019)

If the Jewish Deuteronomists had understood the words of Isaiah wouldn't they have eliminated his words as well as eliminating the words of Zenos?

This is what Nephi has to say about Isaiah's words.

And now I, Nephi, write more of the words of Isaiah, for my soul delighteth in his words. For I will liken his words unto my people, and I will send them forth unto all my children; for he verily saw my Redeemer, even as I have seen him. And my brother Jacob also hath seen him as I have seen him. Wherefore, I will send their words forth unto my children to prove unto them that my words are true. Wherefore, by the words of three, God hath said, I will establish my word. Nevertheless, God sendeth more witnesses and he proveth all his words. Behold, my soul delighteth in proving unto my people the truth of the coming of Christ, for, for this end hath the law of Moses been given. And all things which have been given of God from the beginning of the world unto man are the typifying of him. And also my soul delighteth in the covenants of the Lord which he hath made to our fathers; yea, my soul delighteth in his grace, and his justice, and power, and mercy, in the great and eternal plan of deliverance from death. And my soul delighteth in proving unto my people that, save Christ should come, all men must perish. For if there be no Christ, there be no God; and if there be no God, we are not, for there could have been no creation. But there is a God, and he is Christ, and he cometh in the fullness of his own time. (2 Nephi 11:2 - 7, NC 2 Nephi 8 par. 2)

If the Jews had truly understood Isaiah's words, like Nephi who was filled with the spirit of prophecy, they would have clearly seen that Isaiah's words testify of Christ as the Messiah.

Nephi declared this concerning the Jews.

I, Nephi, have not taught them many things concerning the manner of the Jews, for their works were works of darkness, and their doings were doings of abominations.

Now, is it possible that what Nephi is recording here is an event that took place over some period of time and not just in one sitting; being able to speak "so many words" to his brothers?

How is it that Nephi being able to "speak so many words" to his brothers pacifies them and causes them to humble themselves before the Lord?

Is there power in the words spoken by those authorized by the Lord to speak and minister unto the children of men?

What did Alma experience?

...Now the Zoramites had gathered themselves together in a land which they called Antionum, which was east of the land of Zarahemla, which lay nearly bordering upon the seashore, which was south of the land Jershon, which also bordered upon the wilderness south, which wilderness was full of the Lamanites. Now the Nephites greatly feared that the Zoramites would enter into a correspondence with the Lamanites, and that it would be the means of great loss on the part of the Nephites. And now, as the preaching of the word had had a greater tendency to lead the people to do that which was just — yea, it had had more powerful effect upon the minds of the people than the sword or anything else which had happened unto them — therefore Alma thought it was expedient that they should try the virtue of the word of God. Therefore, he took Ammon, and Aaron, and Omner — and Himni he did leave in the church in Zarahemla, but the former three he took with him — and also Amulek and Zeezrom, who were at Melek; and he also took two of his sons. Now the eldest of his sons he took not with him, and his name was Helaman; but the names of those whom he took with him were Shiblon and Corianton; and these are the names of those who went with him among the Zoramites to preach unto them the word. (Alma 31:1-7, NC Alma 16 par. 16) 

If that is what pacified them, what is it about that message that is pacifying and humbling?

If I hear or rather if I soften my heart to give sufficient time and consideration for an authorized messenger from the Father to deliver the message the Father has sent, will it affect me?

Is it possible that, even temporarily, (or longer according to my diligence in heeding the message) I might feel to humble myself before God?

We talked in the last post about Melchizedek.

How did Melchizedek obtain peace among or "pacify" his people? 

Now this Melchizedek was a king over the land of Salem, and his people had waxed strong in iniquity and abominations — yea, they had all gone astray; they were full of all manner of wickedness. But Melchizedek, having exercised mighty faith and received the office of the High Priesthood according to the Holy Order of God, did preach repentance unto his people. And behold, they did repent. And Melchizedek did establish peace in the land in his days; therefore, he was called the Prince of Peace, for he was the King of Salem; and he did reign under his father. Now there were many before him, and also there were many afterwards, but none were greater. Therefore, of him they have more particularly made mention. Now I need not rehearse the matter; what I have said may suffice. Behold, the scriptures are before you; if ye will wrest them, it shall be to your own destruction. (Alma 13:17 - 20, NC Alma 10 par. 2)

Would it be reasonable to say that Melchizedek's people were "pacified" because they responded to the words Melchizedek was sent by God to declare and they repented?

Is there a pattern here?

Do we see in this moment, among Lehi's family, that Nephi's brothers are repenting?

How about me?  If the Lord were to command one of His servants to testify of my current condition would the servant be able to observe that I am currently pacified?

If I am not pacified, what does that testify of as far as my condition of repentance?

Do I desire peace?

Wouldn't that desire for peace come to me if I am repenting?

What effect would repentance have on my heart as far as drawing out my heart in mercy, patience and charity towards my fellowman?