1 And again: Hearken, O ye house of Israel, all ye that are broken off and are driven out because of the wickedness of the pastors of my people; yea, all ye that are broken off, that are scattered abroad, who are of my people, O house of Israel. Listen, O isles, unto me, and hearken ye people from far; the Lord hath called me from the womb; from the bowels of my mother hath he made mention of my name.1 Listen, O isles, unto me; and hearken, ye people, from far; The Lord hath called me from the womb; from the bowels of my mother hath he made mention of my name.
2 And he hath made my mouth like a sharp sword; in the shadow of his hand hath he hid me, and made me a polished shaft; in his quiver hath he hid me;
3 And said unto me: Thou art my servant, O Israel, in whom I will be glorified.
4 Then I said, I have labored in vain, I have spent my strength for naught and in vain; surely my judgment is with the Lord, and my work with my God.
The loss of the first part of verse one from the King James Version and other manuscripts is the work of the great and abominable church foretold by Nephi as “many plain and precious things taken away from the book” (1 Nephi 13:28). The important designation of the subject of this chapter, the scattering of Israel, is thus lost. The first line of verse twelve “And then O house of Israel,” and the last phrase of verse fifteen “O house of Israel,” have also been removed from ancient manuscripts. These important designations of Israel as the subject of Isaiah’s text seems to have been purposely removed.
The Book of Mormon text retention designates those who are “broken off” or “scattered abroad” as the segment of the house of Israel who is invited to hearken. This retention clarifies what the Lord means by the KJV “Listen O Isles.” Since Nephi’s brothers could not understand Isaiah’s words, Nephi explaining them provided us with an inspired interpretation of Isaiah.
1 And now it came to pass that after I, Nephi, had read these things which were engraven upon the plates of brass, my brethren came unto me and said unto me: What meaneth these things which ye have read? Behold, are they to be understood according to things which are spiritual, which shall come to pass according to the spirit and not the flesh?
2 And I, Nephi, said unto them: Behold they were manifest unto the prophet by the voice of the Spirit; for by the Spirit are all things made known unto the prophets, which shall come upon the children of men according to the flesh.
3 Wherefore, the things of which I have read are things pertaining to things both temporal and spiritual; for it appears that the house of Israel, sooner or later, will be scattered upon all the face of the earth, and also among all nations. [1 Nephi 22:1–3]
The spiritual and temporal meaning of Isaiah’s words will be illustrated in Nephi’s ensuing comments. As a prophet himself, Nephi has the Spirit to interpret what was given to Isaiah by that same Spirit. Nephi said: “the house of Israel, sooner or later, will be scattered upon all the face of the earth, and also among all nations” (1 Nephi 22:3). This statement clearly delineates two types of scattering; those who maintained their identity as a people, and others who were absorbed into the culture of the nation where they were scattered. Speaking of others who had or would be scattered, Nephi said
4 And behold, there are many who are already lost from the knowledge of those who are at Jerusalem. Yea, the more part of all the tribes have been led away; and they are scattered to and fro upon the isles of the sea; and whither they are none of us knoweth, save that we know that they have been led away.
5 And since they have been led away, these things have been prophesied concerning them, and also concerning all those who shall hereafter be scattered and be confounded, because of the Holy One of Israel; for against him will they harden their hearts; wherefore, they shall be scattered among all nations and shall be hated of all men. [1 Nephi 22:4–5]
Nephi implies that his people are upon one of the isles of the sea where Israel would be scattered, but his brother Jacob later makes it definite: “we have been driven out of the land of our inheritance; but we have been led to a better land, for the Lord has made the sea our path, and we are upon an isle of the sea. But great are the promises of the Lord unto them who are upon the isles of the sea; wherefore as it says isles, there must needs be more than this, and they are inhabited also by our brethren” (2 Nephi 10:20–21). According to Elder George Reynolds and Janne M. Sjodahl: “Sir Isaac Newton observes that to the Hebrews the continents of Asia and Africa were ‘the earth,’ because they had access to them by land, while the parts of the earth to which they sailed over the sea were the ‘ isles of the sea.’”
The “me” whom “the Lord hath called … from the womb” (1 Nephi 22:1) is also identified as “my servant O Israel” (1 Nephi 21:3). Being called from the womb is an obvious reference to foreordination. “From the bowels of my mother hath he made mention of my name” (1 Nephi 21:1) is another good example of Hebrew synonymous parallelism, the repeating of the same thought in the second stanza or line. The wording of Isaiah is similar to the wording of the foreordination of Jeremiah: “Then the word of the Lord came unto me, saying, Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, and I ordained thee a prophet unto the nations” (Jeremiah 1:4–5). The foreordained work of the Lord’s servant will be shown in verse six.
“He hath made my mouth like a sharp sword” (1 Nephi 21:2) is a reference to the message the servant will bear, which is the word of God. In modern revelation, the Lord said: “Behold, I am God; give heed unto my word, which is quick and powerful, sharper than a two-edged sword, to the dividing asunder of both joints and marrow; therefore give heed unto my words” (D&C 6:2). This metaphor is used repeatedly in the Doctrine and Covenants (see D&C 11:2; 12:2; 14:2; 15:2; 16:2; 33:1). The sword symbolizes the cutting nature of the truth of the word of God. As Nephi wrote, “the guilty taketh the truth to be hard, for it cutteth to the very center” (1 Nephi 16:20). The book of Revelation describes one like the Son of Man, “and out of his mouth went a sharp two edged sword” (Revelation 1:16). Perhaps there is a connection to the modern phrase we hear occasionally, “the truth hurts.”
The Lord is hiding me (Israel) “in the shadow of his hand” is clarified in modern revelation, where the Lord declares that the priesthood holders of this last dispensation are “through the lineage of your fathers—For ye are lawful heirs, according to the flesh, and have been hid from the world with Christ in God” (D&C 86:8–9). Thus priesthood holders are literal descendants of Abraham, Isaac, and Jacob to whom Abraham was promised: “that this right shall continue in thee, and in thy seed after thee (that is to say, the literal seed, or the seed of the body) shall all the families of the earth be blessed, even with the blessings of the Gospel, which are the blessings of salvation, even of life eternal” (Abraham 2:11). The Doctrine and Covenants also identifies the Church members as “the children of Israel, and of the seed of Abraham” (D&C 103:17). Returning to the idea of Israel being in the Lord’s hand, the world did not know who or where Israel was, but the Lord knew and had concealed them in his protection until the appropriate time.
The “ polished shaft” hidden in the Lord’s quiver (1 Nephi 21:2) seems to be a direct reference to Joseph Smith. Joseph who was sold into Egypt testified: “A seer shall the Lord my God raise up, who shall be a choice seer unto the fruit of my loins” (2 Nephi 3:6). Jesus told the Nephites; “the life of my servant shall be in my hands” (3 Nephi 21:10). The rest of these two chapters just cited supports Joseph’s being the seer and the servant spoken of, but this fact will not be discussed here. They are quoted here in support of Joseph’s description of himself as being the polished shaft. He said:
I am like a huge, rough stone rolling down from a high mountain; and the only polishing I get is when some corner gets rubbed off by coming in contact with something else, striking with accelerated force against religious bigotry, priestcraft, lawyer-craft, doctor craft, lying editors, suborned judges and jurors, and the authority of perjured executives, backed by mobs, blasphemers, licentious and corrupt men and women—all hell knocking off a corner here and a corner there. Thus I will become a smooth and polished shaft in the quiver of the Almighty, who will give me dominion over all and every one of them, when their refuge of lies shall fail, and their hiding place shall be destroyed, while these smooth-polished stones with which I come in contact become marred (TPJS, 304).
A few weeks later, June 11, 1843, the Prophet again equated himself with the rough stone: “I am a rough stone. The sound of the hammer and chisel was never heard on me until the Lord took me in hand. I desire the learning and wisdom of heaven alone” (TPJS, 307).
The shaft of the arrow is polished that it might fly truer and faster, and the shaft that is polished is generally reserved for one’s most important shot. Therefore, the Lord saved his “ polished shaft” for the latter-day work. Paul names and tells what will happen in that day: “That in the dispensation of the fulness of times, he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him” (Ephesians 1:10). Joseph Smith was called by the Lord “that this generation shall have [the Lord’s] word through you (Joseph).” A study of Joseph’s life will show what a thorough job he did.
The servant through whom the Lord would be glorified is Israel (v. 3) as already recognized above. It has been repeatedly identified in other Isaiah references.
8 But thou, Israel, art my servant, Jacob whom I have chosen, the seed of Abraham my friend.
9 Thou whom I have taken from the ends of the earth, and called thee from the chief men thereof, and said unto thee, Thou art my servant; I have chosen thee, and not cast thee away. [Isaiah 41:8–9]
10 Ye are my witnesses, saith the Lord, and my servant whom I have chosen: that ye may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me. [Isaiah 43:10]
1 Yet now hear, O Jacob my servant; and Israel, whom I have chosen:
2 Thus saith the Lord that made thee, and formed thee from the womb, which will help thee; Fear not, O Jacob, my servant; and thou, Jesurun, whom I have chosen.
21 Remember these, O Jacob and Israel; for thou art my servant: I have formed thee; thou art my servant: O Israel, thou shalt not be forgotten of me. [Isaiah 44:1–2, 21]
The Joseph Smith Translation further substantiates that Israel is the Lord’s servant.
19 For I will send my servant unto you who are blind; yea, a messenger to open the eyes of the blind, and unstop the ears of the deaf;
20 And they shall be made perfect notwithstanding their blindness, if they will hearken unto the messenger, the Lord’s servant. [JST, Isaiah 42:19–20]
The servant spoken of in the verses above is more accurately the tribe of Ephraim, because they hold the birthright for the twelve tribes.
1 Now the sons of Reuben the firstborn of Israel, (for he was the firstborn; but, forasmuch as he defiled his father’s bed, his birthright was given unto the sons of Joseph the son of Israel: and the genealogy is not to be reckoned after the birthright.
2 For Judah prevailed above his brethren, and of him came the chief ruler; but the birthright was Joseph’s:). [1 Chronicles 5:1–2]
Of Joseph’s sons, the birthright was given to Ephraim through father Jacob who “set Ephraim before Manasseh” (Genesis 48:20). That this was the Lord’s doing was verified to Jeremiah: “I am a father to Israel, and Ephraim is my firstborn” (Jeremiah 31:9). Joseph Smith is the leader of Ephraim, or the head of the dispensation of the fullness of times.
2 Therefore, thou art blessed from henceforth that bear the keys of the kingdom given unto you; which kingdom is coming forth for the last time.
3 Verily I say unto you, the keys of this kingdom shall never be taken from you, while thou art in the world, neither in the world to come;
4 Nevertheless, through you shall the oracles be given to another, yea, even unto the church. [D&C 90:2–4]
Joseph Smith is certainly the root of Jesse spoken of in Isaiah 11:10, a descendant “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 113:5–6).
The identification of the one who has “labored in vain” and “spent my strength for naught” (1 Nephi 21:4) has perplexed scholars for years. Most interpret it as Isaiah’s reaction to his call, but this does not fit the context of the chapter. The statement apparently refers to the Ephraimites who had been scattered among the Gentiles and been absorbed into that culture. They are devout members of the various Christian churches, but their membership and ordinances in those churches have been of no avail as far as obtaining salvation in the celestial kingdom of God. As Paul taught the Thessalonians; the day of Christ “shall not come, except there come a falling away first [the apostasy]” (2 Thessalonians 2:2–3). The “Christian” churches had no authority. Those scattered Ephraimites must now turn their efforts to their foreordained work of God. They work under the restoration of God’s authority, and they will be judged or held accountable for what they do with their responsibility.