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2 Nephi 12-24 : The Isaiah Chapters
2 Nephi 12:2-3—Isaiah’s vision of God’s temple—often associated with the Salt Lake Temple and the restoration
in the latter-days.
2 Nephi 12:5—What does it mean to walk in the “light of the Lord?” This verse presents an interesting image of
Christ. Note that the people have been invited to go up to the House of the Lord (“mountain”) to be taught
the law of God. Christ is the law (both the giver and the fulfiller of it; 3 Nephi 15:5, 9). To walk in the
“light of the Lord” is to embrace Christ, to accept his salvation and to become like him. To walk in the
“light of the Lord” is to be obedient to the law embodied in Christ (Deut 11:1, 22; John 14:15; John 15:10)
2 Nephi 12:6-10—Isaiah paints a picture of what society how society will scorn the truth and reject that which is
good. It is a warning not only to the House of Israel, but also to all those who reject God and his work—It
is a dire message to us given this chapter looks to a future time and to the second coming of Christ.
2 Nephi 12:11-21—Isaiah foretells the destruction of those who elevate themselves and are prideful—We see how
that which is valued for its material value becomes insignificant in the presence of Jesus Christ (see verse
20-21).
2 Nephi 12:22—The verse proffers an interesting view of those who separate themselves from their dependence in
God. Isaiah commands that the people “cease ye from man” or that which is mortal and corruptible. More
importantly he alludes to an image that is present from the beginning of the Christian record—the creation
of Adam. In the account we learn that God put into man the “breath of life” and he became a living soul
(See Genesis 2:7; Moses 3:7). Job clarifies this point stating that “The Spirit of God hath made me, and the
breath of the Almighty hath given me life” (Job 33:4). Isaiah reminds the people from whom all life springs
and to whom praise and honor should be given, also reminding them of their accountability to God.
2 Nephi 13—Isaiah speaks here of the disobedience of Judah and Jerusalem. Key to this chapter is the materialism
that pervades the society.
2 Nephi 13:8-9—Note that both their words and their actions accuse them before God. What does it mean to
“provoke the eyes of his glory?” Maybe this has to do with the omniscience of God, the all-seeing God,
who, as Christ declared, “Are not two sparrows sold for a farthing? and one of them shall not fall on the
ground without your Father. But the very hairs of your head are all numbered” (Matt 10:29-30). Note also a
similarity in what Isaiah says concerning their countenance and what Alma declares (Alma 5:14)
2 Nephi 13:12—What does Isaiah imply with this verse? The order established by God is patriarchal, with God at
the head. The implication here is that those who hold priesthood keys have surrendered themselves and the
law to other, non-authoritative voices and have gone astray. Most importantly these voices have muffled
the voice of God and of the Holy Ghost.
2 Nephi 13:16-26 and 2 Nephi 14:1—What is the intent of Isaiah to symbolize the deterioration and denigration of
Judah and Jerusalem via the persona of the woman? Is this an attack on women or is it a type (just as Christ
spoke of the ten virgins as a type of Israel)? How do these verses reflect the conditions that we currently
face? Verse 24 is significant. What are the results of vanity and pride?
2 Nephi 14:2—Here we get a glimpse of what Jacob will describe in his allegory of the olive tree. A righteous
branch will be raised and separated from the wickedness of Israel.
2 Nephi 14:3-6—Zion shall be redeemed from its wickedness; the spirit of judgment and burning will purify; His
presence will be continual; a temple will become a place of refuge and protection. I think that it significant
that Joseph Smith defined Zion as “pure in heart” (D&C 97:21; D&C 101:18).
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2 Nephi 15:1-11—Isaiah employs a grape harvest song to represent the desolation of Israel and their dispersion
(diaspora). Historically there are interesting parallels between the prophecy of Isaiah and the diaspora of
the Jews throughout history; their wanderings and expulsions. Verses 10-11 declares the poorness of the
harvest (or of their righteousness). Their drunkenness is indicative of their delusion and inability to grasp
the truth.
2 Nephi 15:12-16—These verses declare unequivocally that the people enjoy a form of “carpe diem.” They enjoy
the luxuries of the material world while ignoring the law, God and the eternal nature of existence. They
have become sensual. It is significant that contrary to many assumptions the Messiah was not a political
liberator as the Jews supposed. Rather, the Messiah as described here is one who frees the captives by
liberating their mind and spirit by imparting knowledge and truth. Righteous behavior brings the blessings
of God.
2 Nephi 15:20-24—The “wo” verses are calls to repentance. Here the law of opposition described by Lehi in his
blessing to Jacob is inverted (or rather perverted). The verses describe a state in which mankind has lost
the ability to distinguish the truth because they have begun to rely on their own intellectual power and
physical prowess (this point being suggested by the wanton consumption of wine and strong drink by those
who would rely on their physical rather than spiritual abilities). Note that verse 24 reflects what Nephi
warns when he declares that men will set at naught the counsels of God and trample under foot the “very
God of Israel” (1 Nephi 19:7).
2 Nephi 15:25—“For all this his anger is not turned away, but his hand is stretched out still.” This is an intriguing
and consoling phrase. Intriguing because it mixes the justice of God with his continuous mercy; consoling
in that God is always present to redeem those who will turn to Him. Note that this phrase will repeat itself
several times in 2 Nephi 19 and 20.
2 Nephi 15:26-30—This series of metaphors represents the restoration of the Gospel (establishing of an ensign); all
of the images point to a prepared and readied people who will become invincible in the face of opposition.
2 Nephi 16:5-8—These verses reveal the humility of Isaiah as he recognizes his own “unworthiness” to serve as a
prophet. The image of his mouth being purified with a burning ember is symbolic of the sanctifying
process that all prophets experience; their words becoming those of God through revelation. Of special
interest is the parallel phrasing echoed in Isaiah’s calling as a prophet and the calling of Christ in the
preexistence as found in Abraham 3:22-23.
2 Nephi 16:9-10—Two levels of perception: Hear vs. Understand; See vs. Perceive. These same verses appear in
Matthew 13 when Christ discusses the use of parables; some will understand and receive the mysteries of
God; others are incapable of understanding so the parable becomes the common denominator/ example.
Conversion is spiritual not material; for this reason verse 10 declares the need to close eyes and ears and
heart (which are physical reactions) so that they can see, hear and perceive through the Spirit. This is how
true conversion comes. Other scriptures: 3 Nephi 11:3; Jacob 7:11; Ether 12:5; 3 Nephi 2:1.
2 Nephi 17:4—“Take heed, and be quiet; fear not, neither be faint-hearted.” Great advice when confronted with
challenges; allow yourself to be “quiet” (as President Hinckley has advised) and listen. Never given up
because the Spirit will speak providing that which is expedient for you.
2 Nephi 17:14-16—Prophesy of Christ. Verse 15 alludes to his mortal experience (See 2 Samuel 17:29 that refers to
the refreshment that David and his people received because they experienced hunger, weariness and thirst
in the wilderness.
2 Nephi 17:18—Reference to the plagues of Egypt (the flies) and the menace of Syria (the bees); these are threats
from enemies and situations in which God saved His people.
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2 Nephi 17:20-25—At the time that Christ comes among his people the land will be desolate and full of shame
(verse 20). This desolation and shame is spiritual.
2 Nephi 18:6-10—The people are given a choice to receive the “waters of Shiloah” which are symbolic of Christ
(“the living waters”) that come “softly” to those who will receive them. Instead, Isaiah declares that the
Lord will bring “waters of the river” upon them; this is similar to the diluvial accounts that purified the
earth, etc. There is the suggestion that no matter how hard people attempt to set themselves against that
which is right, they will fail—For God is with the righteous.
2 Nephi 18:14-17—Christ becomes a stumbling block to the unrighteous, etc. Verse 15 admonishes us to strengthen
and confirm the testimony of the truth and the law—a firm foundation; In verse 17 Isaiah comments that he
will “wait upon the Lord” even though he “hideth his face from the House of Jacob”; Isaiah will be faithful
in seeking out the Lord despite the conditions in which he lives; among unbelievers.
2 Nephi 18:19-22—Isaiah describes the condition of those who deny God; note the contrast between the light and
darkness.
2 Nephi 19:2-5—Isaiah foresees the conditions that will prevail when the Savior comes into the world—he will
bring light that will dispel the darkness—he will bring joy (e.g., salvation) of the harvest (bringing of souls
to salvation)—he will break the yoke of sin (Galatians 5:1; Matthew 11:29)—the staff of his shoulder (e.g.,
the cross) and the rod of his oppressor (e.g., Lucifer)—all will become free (See John 8:32; 2 Nephi
20:27)—verse 5 echoes the purifying power of the blood of Christ; the battle for the souls of men.
2 Nephi 19:6-7—Messianic prophesy: Birth of Christ and his role as the Prince of Peace who brings salvation—
multiple roles of Christ enumerated.
2 Nephi 19:12, 17, 21; 2 Nephi 20:4—Outstretched arm of God; Though he is angry with those who sin, he remains
ready to bless and to forgive those who will repent.
2 Nephi 20:10-11—God is omnipotent; His creations are his and his judgments are also His. God is no respecter of
persons; evil is evil; good is good.
2 Nephi 20:12-15—The reward given to the proud—Can a man deny the power and influence of God or deny His
existence?
2 Nephi 20:24-27—There will be persecutions at the hands of the unrighteous, but in the end God promises to
rescue his people—See 2 Nephi 19:4 and 2 Nephi 20:33.
2 Nephi 21:3-5—This Messianic prophecy reveals again the righteous judgment of Christ—He will not judge as a
man does—His judgments are based on the justice of the law and the mercy of the atonement. An
interesting cross reference is with the calling of David when the Lord reminds Samuel, “Look not on his
countenance, or on the height of his stature; because I have refused him: for the Lord seeth not as man
seeth; for man looketh on the outward appearance, but the Lord looketh on the heart” (1 Samuel 16:7)—
Righteousness is the only source of true judgment and cannot be withstood by unrighteousness—
Remember what Nephi taught, “…because of the righteousness of his people, Satan has no power;
wherefore, he cannot be loosed for the space of many years; for he hath no power over the hearts of the
people, for they dwell in righteousness, and the Holy One of Israel reigneth” (1 Nephi 22:26).
2 Nephi 22—This is a typical “victory hymn”—verses 2-3 declare God to be Isaiah’s salvation—note the use of
“joy” and its correlation to the drawing of “water” (symbol of Christ’s living water) from the well of
salvation—Closely aligned with the story of the Samaritan women at the well (John 4:7-14); Is this a “born
again” experience for Isaiah?
2 Nephi 23-24—Both chapters discuss the second coming of Christ and the defeat of Lucifer.