Isaiah's Parables and the End-Time Servant

Book of Mormon Notes - Monday, February 26, 2024, 3 Nephi 20, Part 2

How important are the words of Isaiah in the Book of Mormon?

I believe that a careful reading of the Book of Mormon reveals that the words of Isaiah are central to the entire book.

Nephi’s soul delighted in the words of Isaiah. Very early on in the Book of Mormon, in the small plates of Nephi, Nephi demonstrates that he, his brother Jacob, and Isaiah are three eye witnesses of the Savior, and that the Lord establishes His word by witnesses. Nephi and Jacob both recorded many of the words of Isaiah and provided interpretive keys. Abinadi quoted extensively from Isaiah. When the Nephites at the Temple in Bountiful were prepared, the Lord shared the words of Isaiah after healing and blessing them, instituting the sacrament, conferring power to baptize, and pouring out the gift of the Holy Ghost upon them.

The Lord taught the Nephites that the words of the prophet Isaiah shall be fulfilled. After His miraculous distribution of the sacrament, Jesus Christ reminded the Nephites about the fulfillment of Isaiah’s words, and commanded them to search the words of Isaiah:

Ye remember that I spake unto you, and said that when the ^awords of ^bIsaiah should be fulfilled—behold they are written, ye have them before you, therefore search them—

And verily, verily, I say unto you, that when they shall be fulfilled then is the fulfilling of the ^acovenant which the Father hath made unto his people, O house of Israel. (3 Nephi 20:11-12)

Where were the words of Isaiah written? How were the words of Isaiah before the Nephites? They were written upon the plates of brass, and they were written by subsequent prophets, including Nephi, Jacob, and perhaps Alma, who recorded the words of Abinadi. There may have been other sources as well. In any case, the Nephites had the words of Isaiah before them, and the Lord commanded them to search the words of Isaiah. The Lord gave a similar commandment soon afterward:

And now, behold, I say unto you, that ye ought to ^asearch these things. Yea, a commandment I give unto you that ye search these things diligently; for great are the words of ^bIsaiah. (3 Nephi 23:1)

The commandment to “search” the words of Isaiah is much more than a commandment to merely read or study the words of Isaiah, although reading and studying are a prerequisite to searching. What does it mean to “search” the scriptures and the words of Isaiah? Elder Bednar sheds light on the meaning of the word “search”:

Both reading from beginning to end and studying by topic are prerequisites to the third basic method of obtaining living water from the scriptural reservoir. Whereas reading a book of scripture from beginning to end provides a basic breadth of knowledge, studying by topic increases the depth of our knowledge. Searching in the revelations for connections, patterns, and themes builds upon and adds to our spiritual knowledge by bringing together and expanding these first two methods; it broadens our perspective and understanding of the plan of salvation.

In my judgment, diligently searching to discover connections, patterns, and themes is in part what it means to “feast” upon the words of Christ. This approach can open the floodgates of the spiritual reservoir, enlighten our understanding through His Spirit, and produce a depth of gratitude for the holy scriptures and a degree of spiritual commitment that can be received in no other way. Such searching enables us to build upon the rock of our Redeemer and to withstand the winds of wickedness in these latter days.

My Book of Mormon Notes are a part of my effort to search the scriptures and thereby to feast upon the words of Christ. My best efforts to read, study, and search the Holy Scriptures always and inevitably lead me to consider and to ponder the greatness of the words of Isaiah. The greatest prophets of the Book of Mormon, including Nephi, Jacob, and Abinadi, delighted in the words of Isaiah, and even Jesus Christ Himself has affirmed that “great are the words of Isaiah.”

When shall the words of Isaiah be fulfilled? It is important to note the use of the word “shall” which is stronger than the word “will”. The words of Isaiah have been, were, and shall be fulfilled in multiple times and places, but especially in the last days, or the time in which we now live. The Lord taught the Nephites that when the words of Isaiah shall be fulfilled, then is the fulfilling of the ^acovenant which the Father hath made unto his people, O house of Israel. The words of Isaiah are being fulfilled right now, and therefore the Father is also fulfilling His covenant unto the House of Israel.

We too have the words of Isaiah before us. How well have we searched them? I have done my best, but I know that I have much more work to do in this regard. My soul delights in the words of Isaiah, and I treasure them and ponder them. But I admit that I have much more to learn from them. Nephi taught us that we can do more than read, study, and search the words of Isaiah, we can also liken them unto ourselves:

And I did read many things unto them which were written in the ^abooks of Moses; but that I might more fully persuade them to believe in the Lord their Redeemer I did read unto them that which was written by the prophet ^bIsaiah; for I did ^cliken all scriptures unto us, that it might be for our ^dprofit and learning.

Wherefore I spake unto them, saying: Hear ye the words of the prophet, ye who are a ^aremnant of the house of Israel, a ^bbranch who have been broken off; ^chear ye the words of the prophet, which were written unto all the house of Israel, and liken them unto yourselves, that ye may have hope as well as your brethren from whom ye have been broken off; for after this manner has the prophet written. (1 Nephi 19:23-24)

It’s a blessing to know that Isaiah wrote what he wrote, and Nephi taught what he taught, so that we could have hope in Christ. It’s also a blessing to know that the Lord has provided the best interpretive keys for understanding Isaiah: His Spirit, His prophets (Nephi, Jacob, Abinadi, etc.), and His own teachings regarding Isaiah. This is important because Isaiah’s words sometimes seem mysterious, cryptic, and difficult to understand. In this way, the Lord has embedded truths in the words of Isaiah that are like the truths that are embedded in parables. Why did the Lord teach in this way? The Lord Himself explained:

Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand.

And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive:

For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. (Matthew 13:13-15)

and

That seeing they may see, and not perceive; and hearing they may hear, and not understand; lest at any time they should be converted, and their sins should be forgiven them. (Mark 4:12)

and

And he said, Unto you it is given to know the mysteries of the kingdom of God: but to others in parables; that seeing they might not see, and hearing they might not understand. (Luke 8:10)

The LDS Bible Dictionary entry on parables is helpful:

Parables

(1) Most teachers, especially those in the Middle East, have used some form of parable in their instruction, but none so exclusively as Jesus at one period of His ministry. During part of the Galilean ministry the record states that “without a parable spake he not unto them” (Mark 4:34). From our Lord’s words (Matt. 13:13–15; Mark 4:12; Luke 8:10) we learn the reason for this method. It was to veil the meaning. The parable conveys to the hearer religious truth exactly in proportion to his faith and intelligence; to the dull and uninspired it is a mere story, “seeing they see not,” while to the instructed and spiritual it reveals the mysteries or secrets of the kingdom of heaven. Thus it is that the parable exhibits the condition of all true knowledge. Only he who seeks finds.

(2) The word parable is Greek in origin and means a setting side by side, a comparison. In parables divine truth is presented by comparison with material things. The Hebrew word, mashal, which parable is used to translate, has a wider significance, and is applied to the balanced metrical form in which teaching is conveyed in the poetical books of the Old Testament. See Matt. 13:35.

(3) Interpretation of parables. It is important to distinguish between the interpretation of a parable and the application of a parable. The only true interpretation is the meaning the parable conveyed, or was meant to convey, when first spoken. The application of a parable may vary in every age and circumstance. But if the original meaning is to be grasped, it is important to consider its context and setting. The thought to which it is linked, the connection in which it is placed, the persons to whom it is addressed, all give the clue to the right interpretation. Other rules of interpretation are: (a) Do not force a meaning on subordinate incidents. (b) Do not regard as parallel parables that are connected by superficial likeness of imagery. (c) Bear in mind that the same illustration does not always have the same significance—for example, leaven signifies a principle of good as well as a principle of evil. (d) Remember that the comparison in a parable is not complete, does not touch at every point. Thus, the characters of the unjust judge or the unjust steward or the nobleman who went into a far country—possibly referring to the infamous Archelaus—do not concern the interpretation of the parable. The parable draws a picture of life as it is, not as it ought to be, and compares certain points in this picture with heavenly doctrine. (e) Observe the proper proportions of a parable, and do not make the episode more prominent than the main line of teaching.

(4) Classification of parables. The greatest importance should be attached to the grouping of the parables by the writers themselves. In Matthew three main lines of teaching are illustrated by parables: (a) The Church of the future—its planting and growth, internal and external, the enthusiasm for it, the mingling within it of good and evil, the final judgment of it (Matt. 13). (b) The Jewish Church and nation, its history, and the causes of its fall (21:18–19, 23–46; 22:1–14). (c) The ministry of the Church in the parables given on the Mount of Olives, addressed especially to the Apostles, on work and watchfulness (25:1–30). The parable of the laborers in the vineyard (19:30–20:16), in answer to a question of the Apostles, may be classed under (a).

Mark follows the lines of Matthew in (a) Mark 4:1–34 and (b) 12:1–12; but in each division fewer parables are reported, and in (b) one only. In (a), however, occurs the one parable peculiar to this Gospel.

Luke also omits the parables given on the Mount of Olives (c), but compare Luke 12:35–48; 19:11–28, and illustrates (a) and (b) less copiously than Matthew. His independent reports, however, are numerous. These may be classified generally as illustrating: (1) Prayer and earnestness in religious life (11:5–8; 16:1–13; 18:1–8). (2) Forgiveness and the love of God (7:41–43; 15). (3) Reversal of human judgment, as to just and unjust (10:25–27; 12:16–21; 18:9–14); rich and poor (16:19–31).

John has no true parables but presents two allegories: the good shepherd (John 10:1–16) and the vine and the branches (15:1–7).

PARABLES PECULIAR TO EACH GOSPEL

• Matthew. (1) The tares. (2) The hidden treasure. (3) The pearl of great price. (4) The draw-net. (5) The unmerciful servant. (6) The laborers in the vineyard. (7) The two sons. (8) Marriage of the king’s son. (9) The ten virgins. (10) The talents.

• Mark. The seed growing secretly.

• Luke. (1) The two debtors. (2) The good Samaritan. (3) The importuned friend. (4) The rich fool. (5) The barren fig tree. (6) The lost piece of silver. (7) The prodigal son. (8) The unjust steward. (9) Lazarus and the rich man. (10) The unjust judge. (11) The Pharisee and the Publican. (12) The ten pieces of money.

The parable of the 10 pieces of money (minae) (Luke 19:11–27) is an interesting example of historical groundwork in a parable. (The reference is possibly to the journey of Archelaus to Rome.) But probably in other parables similar historical allusions, now lost, must have added vividness to the narrative. Of these the royal marriage feast, the great supper, and the good Samaritan are possible examples.

Remember the Lord’s commission to Isaiah when Isaiah was called to be a prophet?

¶ And he said, Go, and tell this people, ^aHear ye indeed, but ^bunderstand not; and see ye indeed, but ^cperceive not.

Make the ^aheart of this people fat, and make their ears heavy, and ^bshut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. (Isaiah 6:9-10)

In the Book of Mormon, cross reference 2 Nephi 16:9-10. This is the Avraham Gileadi translation of the same verses in Isaiah:

And he said, Go, and say to these people, Go on hearing, but not understanding; Go on seeing, but not perceiving.10 Make the heart of these people grow fat; dull their ears and shut their eyes, lest they see with their eyes and hear with their ears, understand in their heart, and repent, and be healed.

In essence, as I understand the Lord’s commission to Isaiah, He told Isaiah to teach the people in the same way that He Himself would later teach the people, namely by parables. Gileadi’s commentary on these verse is also helpful:

The verb “go” denotes Jehovah’s actual commission of Isaiah as his prophet. The terms “these people” or “this people” (ha‘am hazzeh), however, reflect the people’s repudiation of their covenant relationship with Jehovah that is commonly expressed by the possessive “my people” (‘ammi). When they grow alienated, they see things their way, not his (Isaiah 55:8-9). Hence the words, “Go on hearing, but not understanding; Go on seeing, but not perceiving.” As Jehovah forewarns, a wayward people’s typical response when a prophet appeals to them to repent is to harden their hearts and dull their senses.

Although Isaiah’s role as a hardener of his people’s hearts seals upon them Jehovah’s condemnation, there exists a redeeming side to his prophetic ministry. “Seeing” with the eyes, “hearing” with the ears, “understanding” in the heart, and “repenting” at the same time constitutes Jehovah’s formula for “healing” or salvation. A remnant of Jehovah’s people—a “holy offspring” comprised of those who repent (v 13)—thus survives destruction in his Day of Judgment. Typifying them are Isaiah’s disciples, for whom Jehovah provides sanctuary at the time others suffer covenant curses (Isaiah 8:13-17).

Consider the Lord’s response when His disciples asked Him why He taught in parables (and we might also ask the same of Isaiah):

And the disciples came, and said unto him, Why speakest thou unto them in ^aparables?

He answered and said unto them, Because it is given unto you to know the ^amysteries of the kingdom of heaven, but to them it is not given.

^aFor whosoever hath, to him shall be ^bgiven, and he shall have more ^cabundance: but whosoever hath not, from him shall be taken away even that he hath. (Matthew 13:10-12)

The Joseph Smith Translation of this last verse helps us to understand the true meaning:

JST Matt. 13:10–11 For whosoever receiveth, to him shall be given, and he shall have more abundance; but whosoever continueth not to receive, from him shall be taken away even that he hath.

Jesus was able to give more truth and understanding to His faithful disciples because they received it gratefully. Their hearts were softened and opened to the Lord’s teachings. They were better prepared to receive the Lord’s teachings. Many of the Jews in Isaiah’s time and during the time of the Lord’s ministry (and many of us today) however, had hardened hearts, dull ears, and blind eyes, and thus the true meaning of the parables and teachings did not sink in. Thus the Lord’s parables, and the teachings of Isaiah simultaneously bless those who are prepared while protected those who are not prepared.

The Nephites at the Temple in Bountiful were much better prepared than most of the Jews whom Jesus taught in the Holy Land, and therefore we are the beneficiaries of their faith. Because of their faith and preparation, the Lord revealed things to them, and to us, that help us to better understand the words of Isaiah.

The Lord taught the Nephites about the fulfilling of the ^acovenant which the Father hath made unto his people. He taught them about the gathering of the scattered ^aremnants and their blessings of the ^dknowledge of the Lord their God, the bestowal of covenant lands (the seed of Lehi receives the Promised Land of America for their inheritance), and warnings to the Gentiles. The Lord warned that if the Gentiles do not ^arepent after the ^bblessing they receive, then a ^aremnant of the house of Jacob shall go forth among them and shall be in the midst of them as a lion among the beasts of the forest and as a young ^blion among the flocks of sheep. What do lions and young lions do in the midst of the beasts of the forest or the flocks of sheep? They tread down and tear to pieces, and none can deliver. Think of this parable. I believe that we are in it right now.

The Lord is gathering His people as a man gathers his sheaves into the floor. This is what He promised to do for His covenant people:

For I will make my ^apeople with whom the Father hath covenanted, yea, I will make thy ^bhorn iron, and I will make thy hoofs brass. And thou shalt ^cbeat in pieces many people; and I will consecrate their gain unto the Lord, and their substance unto the Lord of the whole earth. And behold, I am he who doeth it.

And it shall come to pass, saith the Father, that the ^asword of my justice shall hang over them at that day; and except they repent it shall fall upon them, saith the Father, yea, even upon all the nations of the Gentiles.

And it shall come to pass that I will establish my ^apeople, O house of Israel.

And behold, this ^apeople will I establish in this land, unto the fulfilling of the ^bcovenant which I made with your father Jacob; and it shall be a ^cNew Jerusalem. And the ^dpowers of heaven shall be in the midst of this people; yea, even ^eI will be in the midst of you. (3 Nephi 20:19-22)

The sword of God’s justice hangs over us. Unless we repent it will fall upon us. This perfectly describes our present circumstances in the United States of America and in other nations as well. But the good news is always the good news of repentance. Those who exercise faith in Christ unto repentance will be numbered with the Lord’s covenant people. They will be established in this land (America), and it shall be a ^cNew Jerusalem. The ^dpowers of heaven shall be in the midst of this people, and the Lord Himself will be in our midst. That’s great news, especially for those of us who have yearned for what one might call a “Parallel Polis.” The New Jerusalem will be the ultimate Parallel Polis because only the pure in heart, a people of one heart and one mind, will dwell there:

We believe in the literal ^agathering of Israel and in the restoration of the ^bTen Tribes; that ^cZion (the New Jerusalem) will be built upon the American continent; that Christ will ^dreign personally upon the earth; and, that the earth will be ^erenewed and receive its ^fparadisiacal ^gglory. (Articles of Faith 1:10)

In the meantime, we have a lot of work to do.

The Lord taught the Nephites that He was the prophet of whom Moses and all the prophet spakes (and of whom Nephi testified), and that the Nephites (and Lamanites) were and are the ^achildren of the prophets, of the house of Israel, and part of the Father’s ^bcovenant with Abraham, Isaac, and Jacob (and Joseph). What was the Lord’s covenant to these fathers: ^cin thy seed shall all the kindreds of the earth be blessed.

There’s a whole lot packed into that little sentence “^cin thy seed shall all the kindreds of the earth be blessed,” and the Lord expounds upon the meaning thereof:

The Father having raised me up unto you first, and sent me to ^abless you in ^bturning away every one of you from his iniquities; and this because ye are the children of the covenant—

And after that ye were blessed then fulfilleth the Father the covenant which he made with Abraham, saying: ^aIn thy seed shall all the kindreds of the earth be blessed—unto the pouring out of the Holy Ghost through me upon the Gentiles, which ^bblessing upon the ^cGentiles shall make them mighty above all, unto the ^dscattering of my people, O house of Israel.

And they shall be a ^ascourge unto the people of this land. Nevertheless, when they shall have received the fulness of my gospel, then if they shall harden their hearts against me I will return their ^biniquities upon their own heads, saith the Father. (3 Nephi 20:26-28)

These things have been fulfilled and are in process of fulfillment. The Lord blessed the Gentiles and made them mighty, especially in the United States where puritans, pilgrims, and many others have come and scattered the seed of Lehi. The Lord blessed the people of the United States of America to become mighty above all, but the Lord made it clear that if we harden our hearts and refuse to repent, trouble is bound to follow. The Lord has even made it clear what kind of trouble will follow if we (in the United States especially) do not repent.

The Lord also promised to gather His ancient covenant people, the Jews, and to give unto them the land of Jerusalem for their inheritance when they repent and begin to believe in Jesus Christ. This too is in process of fulfillment. Isaiah prophesied about all of these things. Isaiah and the Lord also prophesied of an end-time servant who will accomplish marvelous things:

Behold, my servant shall deal prudently; he shall be exalted and extolled and be very high.

As many were astonished at thee—his visage was so marred, more than any man, and his form more than the sons of men—

So shall he ^asprinkle many nations; the kings shall shut their mouths at him, for that which had not been told them shall they see; and that which they had not heard shall they ^bconsider. (3 Nephi 20:43-45)

Then shall the Father’s covenant be fulfilled.