Isaiah 52:9-12

The verse containing the word "gather" is verse 12. I decided to begin with verse 9 and focus on the content through verse 12.

"Break forth into joy, sing together ye waste places of Jerusalem: for the Lord has comforted his people, he hath redeemed Jerusalem." (Isaiah 52:9)

Joy comes after the devastation of Jerusalem. Unfortunately, it almost seems impossible for man to seek for God with all his heart without suffering. Suffering tends to bring into focus our powerlessness and reliance on the mercy of God. Jeremiah taught the simple but powerful principle associated with finding God in mortality:

"And ye shall seek me, and find me, when ye shall search for me with all your heart."
(Jeremiah 29:13)

Adversity is often the antidote for disbelief and the Jews in Jerusalem have become some of the least believing of all people. How could they suffer as much as they have still claiming their title as the "chosen" people. How could Israel (all tribes) been scattered and suffered the loss of their lands of inheritance. This people feel abandoned by God and are left to wonder if He will ever remember them. Isaiah offers words of encouragement. The day will come when those who survive the onslaught of devastation that lays waste to Jerusalem will yet witness God's power and deliverance.

There is more involved in this redemption than just deliverance from their enemies. The Lord promises to comfort them. The comfort Christ offers is the same comfort He offered His disciples prior to His crucifixion:

"And I will pray the Father, and he shall give you another comforter, that he may abide with you forever. Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you." (John 14:16-17)

When the Lord "comforts" those who inhabit the "waste places" it implies covenant renewal because the gift of the Holy Ghost is only granted to those who are baptized and confirmed members of the Church of Jesus Christ. Covenant renewal brings covenant blessings including divine intervention and deliverance. The companionship of the Holy Ghost also restores revelation to the covenant people of God:

"For behold, again I say unto you that if ye will enter in by the way, and receive the Holy Ghost, it will show unto you all things what ye should do." (2 Nephi 32:5)

In addition to the promise of the Holy Ghost, the Savior promised another form of comfort to His covenant people:

"I will not leave you comfortless, I will come to you." (John 14:18)

Fulfillment of this promise is alluded to in verse 8 of Isaiah 52:

"Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the Lord shall bring again Zion." (Isaiah 52:8)

The Jews of Jerusalem will be among the other tribes of Israel blessed with the privilege of seeing "eye to eye" the Savior and join in the chorus of the song of "Redeeming Love" spoken of by Alma. (Alma 5:26)

All of this occurs when the Lord reclaims and restores Israel to their covenants and inheritance, after the "arm of the Lord" is revealed.

Isaiah 43:1-7, (Part 3)

"For I am the Lord thy God, the Holy One of Israel, thy Saviour: I gave Egypt for thy ransom, Ethiopia and Seba for thee." (Isaiah 43:3)

Does the Lord love some of His children more than others? Is this passage evidence God is unjust or unmerciful? How might we liken this passage to ourselves, like unto Nephi?

To begin with, God loves all of His children equally, covenant or no covenant. So how could God choose between His children? The answer is because God is both just and merciful to all His children. On the surface it appears God is playing favorites unfairly but the history of these groups would argue otherwise.

Egypt was greatly blessed by Joseph, the son of Israel when he, (by revelation from God) led Egypt in their temporal affairs and steered them away from the ravages of famine. Israel and Egypt were both blessed and saved by God under these circumstances. After several generations of Pharaoh's cycled through the leadership of Egypt, the blessings of having inspired leadership and co mingling with Israel were forgotten by Egyptians. Consequently a Pharaoh who "knew not Joseph" enslaved Israel and forced them to labor in bondage in Egypt. Having forgotten God's mercies on Egypt because of Joseph and Israel, the Egyptians, (including the Ethiopians and people of Sebus) persecuted the Lord's people until Moses led Israel from Egypt and bondage.

In summary, persecution of the covenant people, (after many witnesses, testimonies and signs) gave the Father just latitude to deliver Israel, (the covenant people) and punish Egypt, (the non covenant people.) That is how Egypt becomes the ransom or price for delivering Israel.

"Since thou wast precious in my sight, thou hast been honourable, and I have loved thee: therefore will I give men for thee, and people for thy life." (Isaiah 43:4)

When covenant people of God act honorably toward their covenants with God they become "precious" in His sight and He loves them for their obedience to their commandments. (John 14:15, "If ye love me, keep my commandments.") When the covenant people of God honor their covenants and keep His commandments they become a beacon of righteousness to the world and examples of how to obtain salvation. God did not withhold His Son but gave His life for them, therefore He is justified in sacrificing the lives of the rebellious to save the lives of the penitent.

"Fear not: for I am with thee: I will bring thy seed from the east, and gather thee from the west; I will say to the north, Give up; and to the south, Keep not back: bring my sons from far, and my daughters from the ends of the earth; Even every one that is called by my name: for I have created him for my glory, I have formed him yea, I have made him." (Isaiah 43:5-7)

We combined these verses because they all apply to the gathering of Israel. This will complete our examination of this passage.

The Lord again declares His allegiance to a scattered Israel. In response to Israel's integrity in keeping their covenants and God's commandments, Israel warrants the blessings associated with covenant obedience. Before those blessings can be granted, Israel must gather from around the world into one body. Reference to the four directions, East, West, North and South always brings to my recollection the four angels discussed in section 77 that:

"...,they are four angels sent forth from God, to whom is given power over the four parts of the earth, to save life and to destroy; these are they who have the everlasting gospel to commit to every nation, kindred, tongue, and people; having power to shut up the heavens, to seal up unto life, or to cast down to the regions of darkness." (D&C 77:8)

These angels, (coupled with the "heirs of salvation" they minister to will direct the work of gathering Israel from the four quarters of the earth. Those who are, "called by name" are those who have entered the waters of baptism and entered into a covenant with Christ to take upon themselves His name and keep His commandments. God created them for His glory. This is not about ego or personal gratification for God the Father or Jesus Christ, His only begotten Son. It is all about glorifying the path that leads all mankind into a spiritual transformation that molds mankind into the image of His divine maker and enables them to claim "Eternal life" or God's life.

As we began this reference, so shall we end it. It is all about covenants and laying claim to covenant blessings.

Isaiah 43:1-7, part 2

"When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burned; neither shall the flames kindle upon thee." (Isaiah 43:2)

Isaiah's prophecies assume the reader is knowledgeable of Israel's history and the law of Moses. Water plays an important role in Israel's salvation and the destruction of her enemies. Noah was saved by the floods and Israel was delivered when Moses petitioned the Lord to part the Red Sea. On both occasions the enemies of the Lord's people were destroyed as the covenant people were saved.

Uncontrolled water brings chaos and destruction, while water staying within its bounds brings life and sustenance. Think of the role water flowing from beneath the porch of the Temple in Ezekiel's vision plays. (Ezekiel 47) As the water rises "trees" flourish as do "fish", both metaphors for man. Even the water's of the Dead Sea are healed.

Avraham Gileadi contends water imagery in Isaiah is often used to metaphorically represent a military force. One example of this is Isaiah's description of the Assyrian king sending his army against Israel:

"Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks:" (Isaiah 8:7)

So what is the Lord telling us He will do for His people when we pass through the waters? He promises to be with His covenant people, even as He was with Noah, Moses and Hezekiah when the Assyrian army approached. The Lord will not allow these challenges that face His people to overcome them, though He does use such events to try the faith of His people.

The next challenge the Lord's people will face are trials by fire wherein His people will walk through and not be burned.

When Moroni first appeared to Joseph Smith he repeated among others the prophecy of Malachi, suggesting they were soon to be fulfilled. Malachi 3:1-3 speaks of a messenger who comes to prepare the way before Him. In verse 2 Malachi asks the question, "But who may abide the day of his coming? And who shall stand when he appeareth? for he is a refiners fire and a fuller's soap."

The "refiner's fire" is what a precious metal's processor uses to burn away impurities from the ore he seeks to purify to the purest elements. Just as ore is refined through heat, the Lord refines us through adversities and challenges we face.

Fuller's soap is a similar metaphor. A fuller gathers wool from sheep and uses a soap to cleanse the wool after it is harvested from sheep. Again, the metaphor implies a removal of impurities.

Verse 2 is a promise from the Lord that when His covenant people are faced with these adverse tests of faith, He will be there with them.

Another relevant reference to fire is found in 1 Nephi 22:17:

"Wherefore, he will preserve the righteous by his power, even if it so be that the fulness of his wrath must come, and the righteous be preserved, even unto the destruction of their enemies by fire."

As is often the case in scripture, the metaphor often has a literal application in addition to the symbolic.

The final point with fire is the nature of a fire that a person can walk through and not be burned. The fire that Moses saw that did not consume the bush represented divine presence. Helaman 5 tells the story of Nephi and Lehi being surrounded by flames in a pillar of fire and are not consumed. In these examples the pillar of fire represents God's presence, another way He fulfills His promise to be with His covenant people.

The answer to Malachi's questions are found in Isaiah 43 where the Lord (through Isaiah) says that those who make and keep their covenant with God will walk through their trials and prevail.

Isaiah 43:1-7

A few posts ago I quoted the 84 section of the Doctrine & Covenants:

“And your minds in times past have been darkened because of unbelief, and because you have treated lightly the things you have received- Which vanity and unbelief have brought the whole church under condemnation. And this condemnation resteth upon the children of Zion, even all. And they shall remain under this condemnation until they repent and remember the new covenant, even the Book of Mormon and the former commandments which I have given them, not only to say but to do according to that which I have written- That they may bring forth fruit meet for their Father’s kingdom; otherwise there remaineth a scourge and judgment to be poured out upon the children of Zion. For shall the children of the kingdom pollute my holy land? Verily, I say unto you, Nay.” (D&C 84:54-59)

We are trying to lift the Lord's condemnation by not taking His revelations of the restoration lightly. We are also trying to let the Standard Works of the Church become "One in thine hand" as described in the prophecy of Ezekiel in the 37th chapter.

Understanding and interpreting the meaning of Isaiah can only be done with modern scripture. Without these added testaments we can not discern the Lord's explanation for the prophecies we are reading.

Our next reference using the word "gather" is Isaiah 43:5-6:

"Fear not: for I am with thee: I will bring thy seed from the east, and gather thee from the west."

Verse 6 continues the theme of gathering with the following:

"I will say to the north, Give up; and to the south, Keep not back: bring my sons from far, and my daughters from the ends of the earth;"

The complete thought is encompassed in verses 1-7 and centers primarily on the theme of covenants.

We will continue with the same approach, taking this reference one verse at at time.

"But thus saith the Lord that created thee, O Jacob, and he that formed thee, O Israel, Fear not: for I have redeemed thee, I have called thee by thy name; thou art mine." (Isaiah 43:1)

This verse sets the theme around covenants. The Lord, (through Isaiah) addresses Jacob by his given/mortal name initially and then introduces the concept of covenants by using Jacob's adoptive name, Israel, given after Jacob enters into a covenant relationship with the Lord. The Lord created Jacob as He created Adam but after the creation "formed thee" like molding clay, transforming His creation into a son of God who is then worthy of redemption. Following Israel's redemption the Lord claims His adoptive right by declaring, "thou art mine."

More tomorrow.

Summary/Inventory of findings in Isaiah 40:9-11

In three short verses we have compiled quite a list:

Isaiah speaks to two separate groups: Zion and Jerusalem
1- Zion:
A- What is the composition of Zion?
1- Gentiles who "hearken unto my word and harden not their hearts." (Ephraim)
2- Lehi's descendants, (primarily from the tribe of Joseph)
3- Mulekite descendants, (from the tribe of Jesse/David)

B-In addition to "Zion" referring to the New Jerusalem, it is historically linked to the city of Enoch, land of the pure in heart and perhaps the most overlooked, the fortress near Jerusalem where David lived.
1- We explored the possibility that a "New Jerusalem" may have a "New David."

C- The "good tidings" brought by Zion is identified as living prophets who actively receive revelation and declare the doctrine of Christ.

D- The "high mountain" Zion carries "good tidings" too has a dual meaning:
1- Positive explanation: High mountain refers to the Temple/covenants.
2- Negative explanation: High mountain refers to a proud nation.

2- Jerusalem
A- Jerusalem also has "good tidings" or living prophets receiving revelation and declaring the Gospel of Jesus Christ.
B- Israel is first gathered by the authority of the Aaronic Priesthood.

3- The Lord comes/prepares the way with a "strong hand" and an "arm" that rules over His people.
A- The "hand" and "arm" are extensions or appendages of Christ who receive the Holy Spirit of Promise, ("his reward is with him") but his work still lies ahead.
B- The "arm of the Lord" being revealed is the beginning of the destruction of the wicked at the end of the world.
1- Those who survive this destruction and repent and turn to Christ and join with Israel become the Lord's people.

2- The work of gathering is a collaboration between heaven and earth, whereby four angels (translated beings) who govern the four quarters of the earth are directed by John the Revelator to hold back the judgments of God until he, John, can seal the servants of his God in their foreheads.
3- Joined with these translated beings is the "root of Jesse" who, under the direction of John, raise an ensign to gather Israel.
A- In addition to the "root of Jesse", this individual may also be the descendant of Joseph through Lehi (2 Nephi 3:24) or the "one mighty and strong" mentioned in D&C 85:7.


Amazing what stands before us in plain sight.

Isiah 40:11 Final analysis of this reference

"He shall feed his flock like a shepherd: he shall gather the lambs with his arm and carry them in his bosom, and shall gently lead those that are with young." (Isaiah 40:11)

The flock is the Lord's flock. "He" that feeds the flock is the Lord's servant. To feed the flock like lambs is to be vigilant, diligent and faithful. The shepherd overlooks his flock and leads them to pastures where they may feed. To "feed" a flock of mortals is to teach them and give them knowledge/instruction. In addition to feeding the flock, the servant of God with the Lord's direction gathers the flock to together "gently" coaxing and encouraging them while they learn.

Feeding and gathering the flock are two key elements to the gathering of Israel.

Reference to the shepherd is reminiscent of Ezekiel 37. In Ezekiel the Lord says:

"And David my servant shall be king over them; and they all shall have one shepherd:"
(Ezekiel 37:24)

It would appear the king is also the shepherd who cares for the flock.

With regard for the "gather the lambs in his arms" component, there are two individuals and five references (off the top of my head) that specifically address the subject of the gathering of Israel. The first individual is John the Revelator and the references that apply to him are verses 9 & 14 which both state John is the latter-day "Elias" who is responsible for gathering Israel and restoring all things. In a previous post we looked at section 7, verse 6 of the Doctrine & Covenants which states John is a ministering angel who ministers to those who are "heirs of salvation."

The second person who holds responsibility for the gathering of Israel is the "root of Jesse" spoken of in Isaiah 11, but explained in section 113 of the Doctrine & Covenants:

"Behold, thus saith the Lord, it is a descendant of Jesse, as well as of Joseph, unto whom rightly belongs the priesthood, and the keys of the kingdom, for an ensign, and for the gathering of my people in the last days." (D&C 113:6)

Lots of important stuff in this passage. Words like "rightly", "keys of the kingdom", "ensign" and "gathering my people" are all pregnant with meaning and represent topics worthy of study. For our purpose we turn our focus to the "gathering of my people in the last days."

The "root of Jesse" is from the royal lineage, Jessie/David. His lineage is both of Jessie and Joseph and he holds a very specific set of keys that both give power and limit power to the mission he is sent to perform. The mission is two fold, first, raise an ensign for Israel to gather to and second, gathering the Lord's people, Israel. This is the first reference for this individual engaged in gathering Israel.

The second reference applies to a descendant of Joseph through Lehi. Of this individual the reference states:

"And there shall rise up one mighty among them, who shall do much good, both in word and in deed, being an instrument in the hands of God, with exceeding faith, to work mighty wonders, and do that thing which is great in the sight of God, unto the bringing to pass much restoration unto the house of Israel, and unto the seed of thy brethren." (2 Nephi 3:24)

This descendant of Joseph/Lehi who is "mighty" and brings to pass "much restoration unto the house of Israel" could easily be the same person mentioned in D&C 113:6. Both descriptions place these individuals with the gathering of Israel and their lineage is shared, at least on the Joseph side of the equation.

The last reference does not specify the gathering of Israel but could represent someone sent by God to raise an ensign and gather Israel. The remaining passage is D&C 85:7 wherein the "one mighty and strong" holds a "scepter of power", suggesting royalty or kingship. He is clothed with light and his mouth utters "eternal words" which is another way of saying, "God's words." His mission is to "set in order the house of God", (Temple) and "arrange by lot the inheritance of the Saints." This is exactly what Ezekiel saw in his vision of the establishment of Zion and the organization and assignment of inheritances to the tribes of Israel. (Ezekiel 40-48)

I believe this makes a pretty solid case that a script has been written by the Lord and is in process of being followed to bring about the establishment of Zion and the gathering of Israel.

Isaiah 40:9-11/ D&C 1 "The Arm of the Lord"

The last post ended just as we were about to examine the "arm of the Lord" that was to be revealed as a precursor to the wrath of God being poured out upon the "unbelieving and rebellious." This is an area I have studied extensively including writing a chapter on the subject of the "Moses Prophecy." This may be the most pivotal prophecy for those seeking understanding of the works of God in the last days. I will give a condensed explanation of this prophecy.

The "Moses Prophecy" begins in Deuteronomy 18 and is mentioned in one form or other throughout the Standard Works of the Church. In a nutshell Moses said:

"A prophet shall the Lord God raise up to you of your brethren, like unto me. Him shall ye hear in all things and whoso will not give heed to the words of that prophet shall be cut off amongst the people." (Deuteronomy 18:15 for the exact wording)

This reference appears with minor variations throughout the Standard works and can barely be identified in section 1 of the Doctrine & Covenants, verse 14. This verse says:

"And the arm of the Lord shall be revealed; and the day cometh that they who will not hear the voice of the Lord, neither the voice of his servants, neither give heed to the words of the prophets and apostles, shall be cut off from among the people." (D&C 1:14)

In this quote the "arm of the Lord" is linked to the Lord's voice and the voices of His servants. If one relied solely on Moses words the prophecy would be limited in its fulfillment to the coming Messiah, Jesus Christ. When section 1 is added to the mix we see the advent of the "arm of the Lord" will include servants of Christ as well as the Savior Himself.

The literal fulfillment of the prophecy is explained in 3 Nephi 21 which condenses its application to one mortal servant who brings forward words of Christ:

"For in that day, for my sake shall the Father work a work, which shall be a great and a marvelous work among them; and there shall be among them those who will not believe it, although a man shall declare it unto them.
But behold, the life of my servant shall be in my hand; therefore they shall not hurt him, although he shall be marred because of them. Yet I will heal him, for I will show unto them that my wisdom is greater than the cunning of the devil.
Therefore it shall come to pass that whosoever will not believe in my words, who am Jesus Christ, which the Father shall cause him to bring forth unto the Gentiles, and shall give unto him power that he shall bring them forth unto the Gentiles, (it shall be done even as Moses said) they shall be cut off from among my people who are of the covenant." (3 Nephi 21:9-11)

Without considering other references that relate to this passage, Church scholars generally assume/believe this prophecy applies to the Prophet, Joseph Smith. The chapter I have written dispels this conclusion and offers an alternative. For our abbreviated purpose I refute that conclusion with one reference from the Joseph Smith Translation of Matthew 24:

"And thus cometh the end of the wicked, according to the prophecy of Moses, saying: They shall be cut off from among the people; but the end of the earth is not yet but by and by." (JST Matthew 24:55)

Joseph Smith did not live to witness the end of the earth and the destruction of the wicked so the Moses prophecy is not fulfilled until the end of the world or destruction of the wicked. Therefore the servant must be someone other than Joseph Smith. Someone who comes after the prophet of the restoration who brings forward the words of Christ and whose mission is equated/associated with revealing the "arm of the Lord."

The "arm of the Lord" is revealed when the additional words of Christ are brought forth by the servant of the Lord. The revelation of these sacred truths are added to what has already been revealed and remove all excuse from those who choose not to enter sacred covenants with Christ. Their choice to reject the new revelations constitute rebellion because there will be no question of the veracity of the revelation nor the source from which it comes. The excuse of ignorance is removed when these hidden truth's come to light. All that is left is rebellion and the "unbelieving and rebellious" are those who are cut off from the covenant people. These revelations justify God in cleansing wickedness from the earth in preparation for His return.

When we return to Isaiah 40:10 we learn that the Lord's arm "shall rule for him: behold, his reward is with him, and his work before him."

The servant referred to as the "arm of the Lord" will rule for the Lord, suggesting kingship. This king brings his reward with him. This may mean he is sealed up to his exaltation and has entered a covenant with the Lord that assures the kings exaltation and eternal life before he accomplishes his work. That would fit in with the work of John the Revelator because section 77 identified John as the "angel from the east" who instructs the four angels not to hurt the earth until he, John seals the servants of God in their foreheads prior to the destruction of the wicked. (D&C 77:8-9,14)

This is a lot to digest but I will attempt to recap and summarize what we have reviewed and hope it leads us all to deeper thoughts regarding the content the Lord has revealed and how much those revelations have been neglected by the general body of the Church. This is why we remain under condemnation and demonstrates just how lightly we take what has been given.

I guess we feel it is not our obligation until a General Authority articulates it over the podium. Unfortunately for us, the General Authority messages are tailored to newer members of our faith and rarely address these issues in depth. It is not that it is beyond their capacity. Their messages are designed to elevate those whose faith is most tender. Others are expected to seek, ask and find directly from the Savior, for that is purpose of the restoration of the Gospel of Jesus Christ, "But that every man might speak in the name of God the Lord, even the Savior of the world;" (D&C 1:20)

We must stop trusting in the arm of flesh. Curses and woes follow those who do.