Isaiah 5

I think this chapter is rather self-explanatory: the Lord’s people have rejected him, and so they lose His protection. In the end, however, those who truly love the Lord will come to him quickly.

Verses 1-5
These verses make the point that Israel, which is all of God’s children, has rejected Him, despite His efforts to care for them.

Verse 6
This mentions that the Lord will “rain no rain” upon His vineyard. I believe this relates to revelation. When we do not listen, and do not strive to obey, we cannot receive revelation (or “rain”), that life-giving water, from Heaven.

Verses 8-10
This speaks of those who are materialistic and seek to expand their wealth, property, and land. Ultimately, they will be left desolate.

Verses 11-12
These verses speak to those who are “light minded,” seeking party and pleasure. “Woe unto them” because their focus is on the self and indulgence. They “regard not the work of the Lord,” leaving themselves without His protection.

Verse 13
Ultimately, the people go into captivity because they do not have knowledge. I doubt this refers to any sort of worldly knowledge – there’s certainly plenty of that to be had in this day and age. Instead, they lack spiritual, saving knowledge. They are thirsty because they haven’t drunk from the well of life. Without that knowledge and living water within us, we will “dry up.”

Verses 14-25
These verses describe the end result for those who trust in worldly knowledge. Their “glory,” “pomp,” and “lofty eyes” will be brought down. They think they are wise, but call evil good and good evil. Ultimately, they will be left without “root or blossom” (v. 24). 

This is another reference to the tree of life. Without wisdom (remember Wisdom’s relation to the tree of life), we cannot have that life-source within us and will spiritually wither and die. Through faith and obedience, we advance to the tree of life and are invited to partake of its fruit. That fruit gives us everlasting life. Also note the similarity to partaking of the sacrament. The sacrament means more than just taking bread and water and “remembering.” It should direct us to the true source of life, the Light and the Life.

Verses 26-30
At the end of times, the Lord will signal that it is time for gathering. Those who will gather will:

1. Be listening. The Lord says he will “hiss.” This doesn’t seem to be a loud, overpowering signal, but one we must be listening for and be willing to hear.

2. Come quickly. There can’t be any hesitation. Those who gather will have faith to act immediately.

If we do those things, then we will be safely gathered in.

Proverbs 7 and 8: Wisdom vs. the Harlot

In a previous post I mentioned that there are two archetypal women in the scriptures – Wisdom, or the Queen of Heaven, and the Harlot. This struck me recently while studying Proverbs7 and 8. Wisdom and the harlot are opposing symbols and, given that they are feminine, they indicate our options for spiritual “rebirth.”  Each of us will at some point metaphorically receive spiritual rebirth from one or the other, and the choice is entirely ours. So we would do well to understand these archetypes so that we can choose wisely (pun intended).

Wisdom and the Harlot are strikingly juxtaposed in several instances in the scriptures. One of the clearest examples is in Proverbs. Proverbs 5 and 7 give us insight into the harlot – she is enticing, flattering, she exists in darkness, she lies in wait at every corner. Proverb 8 gives insight into Wisdom – she stands in high places (temples), she calls unto men to seek her, she speaks truth and excellent things, she is righteousness.

These two archetypal women lead to very different places. The harlot “hath cast down many wounded; yea, many strong men have been slain by her. Her house is the way to hell, going down to the chambers of death.” In fact, “None that go unto her return again, neither take they hold of the paths of life” (Pro. 2:19). Wisdom, on the other hand, is love, gives fruit better than gold, causes “those that love me to inherit substance; and I will fill their treasures.” Ultimately, “whoso findeth me findeth life.”

I think, given that one of these symbols is referred to as a harlot, there’s a tendency to view sins associated with her as sexual sins, and Proverb 7 does put it in that context. Certainly sexual sins would bring us into the harlot’s power, but we need to think of the harlot in a broader context – she is worldliness, pride, and selfishness. She stands as the exact opposite of Wisdom.

And we must choose between them. So, to make the choice a bit clearer, I’ve done a little comparison. It doesn’t really fit into neat categories, but maybe this will help make the contrast. This is a pretty incomplete list, but should give the general idea. I’ll probably add more to this later:

	Harlot	Wisdom
What are her characteristics?	sweet at first but bitter in the end (Pro. 5:3-4); always shifting and distracting (5:6); worldly attire (7:10), loud and stubborn (7:11); clamorous, simple and knows nothing (9:13)	She is better than silver and gold, more precious than rubies, nothing can be compared to her (Pro. 3:14-15); participated in earth's founding (Pro. 3:19, 8:27-31); speaks truth (8:7); everlasting (8:23)
Where is she?	lying in wait at every street corner (Pro. 7:12), ready to catch us (7:13);	in the top of high places [temples] (Pro. 8:2), she stretches out her hand (Pro. 1:24), cries out to us (8:1-5
How do we find her?	lust after her (Pro. 6:25); she flatters us (7:5, 21); in the dark (7:9)	incline to wisdom, apply your heart to understanding, cry for knowledge, call out for understanding, seek her as you seek for lost treasure (Pro. 2:2-5); be generous (3:27-29); don't be angry or argumentative (3:28); keep the commandments (4:4); love wisdom (4:6); eschew evil (4:23-27); in the light (4:18); hearken (8:32); fear the Lord (9:10)
What does she offer us?	death and hell (Pro. 5:5); remorse (5:11-13); wounds and dishonor (6:33); wordly goods (7:16-17); a false feast (9:17)	instruction, understanding, justice, judgment, and equity (Pro. 1:3); knowledge and discretion (Pro. 1:4); power to overcome temptation/deliverance from evil (Pro. 2:1-12); deliverance from the harlot (Pro. 2:16-19); peace (Pro. 3:17); love (8:17); durable riches and righteousness (8:18); life and favor of the Lord (8:35); a sacramental feast (9:5)
What is the end result of identifying ourselves with her?	slaughter (7:22, 23), hell (7:27), death (9:18)	Eternal riches (Pro. 3:16); happiness; eternal life (Pro. 3:18); fearlessness (3:24-26); inheritance of glory (3:35); honor, crown of glory (4:9)

If we choose to follow God, He will give us power to “deliver thee from the strange woman, even from the stranger which flattereth with her words” (Pro. 2:16).

This subtle but important theme is also woven throughout the Book of Mormon (another indication of the Book’s authenticity!). For example, 1 Nephi 11:35-36 talks about the anti-wisdom (which is the harlot), identifying it as a great and spacious building made up of the pride of the world:

And the multitude of the earth was gathered together; and I beheld that they were in a large and spacious building, like unto the building which my father saw. And the angel of the Lord spake unto me again, saying: Behold the world and the wisdom thereof; yea, behold the house of Israel hath gathered together to fight against the twelve apostles of the Lamb.* And it came to pass that I saw and bear record, that the great and spacious building was the pride of the world; and it fell, and the fall thereof was exceedingly great. And the angel of the Lord spake unto me again, saying: Thus shall be the destruction of all nations, kindreds, tongues, and people, that shall fight against the twelve apostles of the Lamb.

Nephi further describes this “anti-wisdom” in chapter 13. If you read through the description of the harlot from the chart above and then read this chapter, you’ll see all of the same characteristics – enticement, worldliness, deception, and finally, death.

1 Nephi 11 begins with Nephi’s vision of the tree of life. Remember that wisdom in Proverbs 3:18 is identified as a tree of life and is more precious than rubies. 1 Nephi 11:9 identifies the tree of life as being a tree that is “precious above all.” Next, Nephi asks to know the interpretation of the tree of life, and he is shown the mother of God. Recall wisdom’s feminine associations, and how the early Christians associated Mary with wisdom (hence, the female Hagia Sophia – or “holy wisdom”).  

1 Nephi 14 contrasts the harlot with wisdom (and note the feminine associations):

And he said unto me: Behold there are save two churches only; the one is the church of the Lamb of God, and the other is the church of the devil;**wherefore, whoso belongeth not to the church of the Lamb of God belongeth to that great church, which is the mother of abominations; and she is the whore of all the earth.

And then in 1 Nephi 15:36:

Wherefore, the wicked are rejected from the righteous, and also from that tree of life, whose fruit is most precious and most desirable above all other fruits; yea, and it is the greatest of all the gifts of God.

And Mosiah 8:20

…how blind and impenetrable are the understandings of the children of men; for they will not seek wisdom, neither do they desire that she should rule over them.

So that’s the basic outline of these two archetypes. These also make appearances in the Book of John, which is considered a Wisdom text (In the beginning was the Word – i.e., logos, wisdom), and in the Book of Revelation (chp.17).

They are both “mothers” and will give us spiritual rebirth – one to life, the other to death.

_____

*I find it really interesting that those who partake of the wisdom of the world and gather in the large and spacious building are of the house of Israel. Makes me wonder if this ties in to the parable of the 10 virgins.

**I doubt that the dividing line between these churches has much to do with today’s denominational lines. Simple membership in the “right” church will not be enough.

Isaiah 4

The third chapter of Isaiah gave us an overview of the world’s idolatry and materialism and its resulting destruction. Isaiah 4 is the counterbalance to that, telling us of the deliverance and well-being of those who follow the Lord. This has fulfillment both in ancient Israel and in the coming last days.

Verse 1
This verse properly belongs in Chapter 3. Here, so many men have died in wars that women outnumber men. I think the ratio Isaiah mentions of 7:1 is interesting, as the number 7 is significant in gospel terms (think 7 periods of creation, we must forgive 7 times 70 times). Seven indicates eternity. I’m not sure why Isaiah chose the 7:1 ratio, but it seems significant.

Verses 2-3
These verses have several layers of meaning, but one that is clear is its tree of life imagery (branch, fruit). So, in the day when the wicked are falling in war and destruction, the tree of life (gospel, covenant, temple, Christ) becomes stronger, and the covenant people are drawn to it. We see this beginning now as the lines between good and evil become clearer. I think this also has fulfillment in the number of temples being built and the increase in temple attendance.

Ultimately, those who enjoy the “fruit of the earth” that is “excellent and comely” are they who are “escaped of Israel.” So who are the escaped of Israel? Following cross references takes us to D&C 38:31. Surrounding verses also list characteristics of those who will escape the calamities Isaiah foretells. The “escaped” will

-esteem his brother as himself (v. 24)
-practice virtue and holiness (v. 24)
-esteem his brother as himself (v. 25 – again! Must be important)
-esteem his brother as himself (v. 26 – not in those words, but that’s the point)
-esteem his brother as himself (v. 27 – again, not in those words, but that’s the point)
-treasure up wisdom (v. 30)
-be without spot and blameless (v. 31).

It looks like that Second Great Commandment is pretty important. I suspect that being a member of a church is not sufficient. Simply being baptized isn’t enough. Regularly attending church isn’t enough. Instead, the condition of one’s heart is key. To “esteem” someone as oneself indicates both how we feel about others and how we treat them. It is both a state of heart/mind and an act. We can’t just feel sorry for someone but do nothing to help. We can’t simply do acts of charity because we think it will somehow get us into heaven, but not really care for the other person’s well-being or respect them as a child of God. Charity can't be done with a sense of grudging obligation. We actually have to care about – love – others as much as we care about ourselves. This is what the escaped will do.

Further, those who escape coming calamities will practice virtue and holiness. The word practice shows that this is more than a statement of belief – it is a way of life. And virtue and holiness mean more than avoiding obvious sins. Can someone be virtuous, holy, and judgmental? Or virtuous, holy, and gossipy? Or virtuous, holy, and cheats/cuts corners in business? Or virtuous, holy, and unforgiving?

That’s a high bar, and I am guilty as charged. How then, can we be “without spot and blameless”? For the “spotless” part, Alma 5 has the answer (especially verses 21 and 27). See also Alma 7:25. Because Christ shed His blood, He has power to cleanse us from the blood and sins we have on our hands. This is done through the repentance process and through covenant making (temple ordinances make reference to this).

“Blameless” indicates both that we have done our best to remain without spot, and that we have not injured others (who could then blame us). This again goes back to the point of esteeming our neighbors as ourselves. If we neither insult nor injure (or repent and repair when we do), then who will be able to blame us? Will we have any accusers at the last day?

Finally, the escaped of Israel will “treasure up wisdom.” In the ancient understanding, treasuring up wisdom meant to make temple covenants and receive saving knowledge from the Lord. From Margaret Barker:

Enoch himself sees the secrets of heaven, how the kingdoms are divided and the actions of men weighed. The spirit of wisdom is in the Elect One who stands in the presence of God. A component of this wisdom is the name of the Son of Man, which we have assumed to be the revelation of his identity. It could easily be read as the revelation of a name, in the magical sense of a power-giving invocation, such as we find in 69.14 as the key to the cosmic oath…. The name was used before the creation, and it saved the righteous. At the close of the passage dealing with the power of the cosmic oath, there is great joy because the name of the Son of Man is revealed. (Margaret Barker, The Older Testament, 31).

So, to sum, the “escaped of Israel” will love others as themselves, will avoid and repent of sin, and will make and keep covenants. They will be completely converted to the Lord, heart, might, mind and strength.

Verse 4
Remember from the discussion of Chapter 3 that “daughters of Zion” refers not just to women, but to all of the Lord’s covenant people. So, some of the Lord’s covenant people are wicked, and the Lord will “wash away the filth” and “purge the blood” by judgment and burning. This reminds me of the parable of the ten virgins. They were all waiting for the bridegroom, they were all the Lord’s covenant people. Yet, some were unprepared. They did not have the oil in their lamps (oil symbolizing having a testimony of Christ, a covenant anointing, and being filled with the light of the Holy Spirit). Thus, they were cast out. Again, membership in a church, even regular church attendance, or acts of charity alone are not enough.

Verses 5-6
These verses describe where the escaped of Israel will be at the dawn of the millennial age. “Mount Zion” refers to a temple, and “upon every dwelling place” indicates that there will be multiple places with multiple temples where the escaped will gather. There will be some sort of cloud or light that rests on these places, and it will apparently be bright enough that it will induce fear in the unrighteous and protect the righteous from the calamities going on around them. 

Precisely what this cloud/light will be is interesting. The ancient Israelites had a cloud/pillar of light with them in the wilderness. Deuteronomy 1:33 and Exodus 13:21 say that the Lord was in the cloud. Deuteronomy 4:4-5 also says that the Lord was in the fire. This pillar/cloud of light/fire seems to be the visible emanation of God’s glory. It also seems to be a veil that shields the unprepared from entering the Lord’s presence. Moses tried to prepare his people to enter, but they, like the five foolish virgins, were unwilling, afraid, and faithless (D&C 84:23-24). There’s a lot more that could be said about this, but for now I’ll just recommend reviewing these verses: God, Presence of.

With such a short chapter I thought this would be a short entry. Time to go feed my kids!

Isaiah 3

In this chapter Isaiah prophesies about what will become of Judah and Jerusalem (at this point, the Israelites are divided into these two kingdoms) because they have rejected the Lord, and it’s not a pretty picture.

Verse 1

This verse refers to the Israelites losing the “stay and the staff, the whole stay of bread and the whole stay of water.” I believe this refers to items that were originally in Solomon’s temple. The bread had reference to the Queen of Heaven, and under King Josiah’s reforms these were removed, along with belief in a female deity. According to Margaret Barker,

The Enochic Apocalypse of Weeks, which summarizes the history of Israel without mentioning the Exodus and so is free of any Moses/Aaron/Deuteronomy influences, describes thus the changes in the time of Josiah, when the refugees in Egypt claimed that the Queen had been abandoned: ‘In the sixth week all who live in [the temple] shall become blind and the hearts of all of them shall godlessly forsake Wisdom.’ Wisdom’s first gift had been the vision which was eternal life, and this loss of vision was remembered as the significant change at the end of the first temple period. Wisdom was forsaken and vision was lost. Wisdom and her house is another recurring theme with the Bread of the Presence. This suggests it was an element in the cult [religion] of the first temple, where Melchizedek had been high priest, and Wisdom the Queen of Heaven, the patroness of Jerusalem. … The offerings to the Queen had been ‘cakes’… [used] to portray or depict her. (Barker, The Great High Priest, 91)

The bread and water also become sacramental. Again from Barker,

It has long been recognized that the Fourth Gospel [Gospel according to John] presents Jesus as Wisdom…. Thus, in the Fourth Gospel, when Jesus offers himself as the bread from heaven, in contrast to the manna which was the heavenly bread offered by Moses; this should be understood as a return to the heavenly bread by which Wisdom offered herself to her devotees and gave them eternal life. Cyril of Alexandria… said that manna was the shadow of the bread to come, the bread of angels which was spiritual and of Wisdom. This bread gave life…. Although the Bread of the Presence was food for the priests, when David took it to feed his men (1 Sam. 21:6), he pre-figured its being given to others too. (Barker, The Great High Priest, 93)

In both cases, consuming the bread and water are symbolic of consuming, or unifying, with God. God’s presence, power, and glory come into us to feed us, nourish us, and sustain life. According to Isaiah, the Israelites are rejecting this unity with God. Without this unity, they lose God’s influence, lose wisdom, and become subject to oppressors.


Verses 2-26

These verses describe what will become of Israel (and those in the last days), who reject the Lord and His covenant.

-vs. 6-7: This is totally my interpretation, but these verses may make reference to people lamenting the loss of the true covenant. The Hebrew of “I will not be an healer” could be translated as “I will not be a binder up,” with binding having covenant connotations. Essentially, Israel will have lost the power and authority to make binding covenants. Jesus Christ restored this power to his apostles (Matt. 16:19, D&C 124:93).

-v. 9: “The shew of their countenance doth witness against them.” Compare this to Alma 5:14. Speaking of countenances and the Book of Mormon, there’s an interesting ancient Mayan tradition where priests would wear the mask of a given god, thereby assuming the power of that god (if I understand correctly). Thus, when Alma asked whether you have “received His image in your countenance,” he may have been asking it in this context, essentially asking whether we had received the power of Christ within us.

-v. 10: For the most part, Isaiah uses an ancient form of Hebrew poetry called chiasmus. In this form, each poem is a reflection of itself, so it follows the pattern ABDCECDBA, with the mirror image being a bit different from the original, but making the same point. Both “ends” of the poem point to the center, which is generally Isaiah’s main point. In this chapter, that comes at verse 10, and underscores that things will be well with the righteous. Who are the righteous? Isaiah defines them as those who will “eat the fruit.” This could be pointing back to those who partake of the fruit of the tree of life, truly unifying with God, and keeping the first great commandment. These are not just people who are generally civil to others or who avoid outwardly sins. There’s something more to it. One must love God and unify with Him completely.

-v. 12: I am not settled on this yet, but I think that when it refers to “women rule over them,” it may be referring to the Israelites choosing the harlot over Wisdom. I’ll explain more in a future post. The point is, when we follow the wrong leaders, we lose the path to eternal life.

-v. 13: The Lord is always merciful! He pleads with us to follow Him! He is our advocate.

-v. 14: Ultimately, the Lord will be our judge, along with ancients. The “ancients” probably refers to those who practiced the original covenant and priesthood: think Adam, Noah, Enoch, Melchizedek. Why would they be judges? Because they were the original keepers of the vineyard that Isaiah references here. That “vineyard” included the tree of life and the true temple, but the Israelites (and others) have “eaten” (“burned” is probably a better reading here) the vineyard.

-v. 16-23: I’ve heard it suggested that “daughters of Zion” can refer to anyone who is part of the covenant, both male and female, so this may not strictly refer to women. Taken broadly, it shows that the covenant people have rejected the Lord and his Wisdom, and chosen instead materialism and worldly status (the harlot). Are we guilty of materialism? Do we derive our status and value from worldly accolades? Do we make an effort to keep up with Joneses?

-v. 24-26: Choosing the world over the Lord will have consequences. Isaiah describes it as a stink, burning, and a rent. This seems analogous to the great and spacious building. The end result is war, desolation, and societal instability – kind of describes the world we live in today. That would seem to indicate which choice we have made.

A Little Discovery

Mountain in Wadi Sayq, Oman (Nephi 17:7)

How many people who have read the Bible could explain the Old Testament concept of Wisdom and its feminine associations? I’m guessing very few would even know what I’m referring to.

The only reason I know of it, despite having read the Bible, is because I’ve studied the work of Margaret Barker. But when you know what to look for, you can find this theme in many places throughout the Bible. For example,

Proverbs 3:13-15: Happy is the man that findeth WISDOM, and the man that getteth understanding… SHE is more precious than rubies: and all the things thou canst desire are not to be compared unto HER.

Proverbs 4:5-6: Get WISDOM, get understanding: forget it not; neither decline from the words of my mouth. Forsake HER not, and SHE shall preserve thee; love HER, and SHE shall keep thee.

Matthew 11:19:…but WISDOM is justified of HER children.

So, the association is there, but if modern, educated readers are unlikely to pick up on and understand this theme, how much less an uneducated farm boy from upstate New York! But there it is, right in Mosiah 8:20 of the Book of Mormon (and a few other places):

O how marvelous are the works of the Lord, and how long doth he suffer with his people; yea, and how blind and impenetrable are the understandings of the children of men; for they will not seek WISDOM, neither do they desire that SHE should rule over them.

Certainly there are other possible explanations, but what makes sense to me is that the ancient Israelites (pre-Josiah/600 BC), understood what and who wisdom really was. When Lehi and his family left Jerusalem in 600 BC, they carried this belief and understanding with them, and deposited these little artifacts in what we now have as the Book of Mormon.

This small discovery won’t convince anyone of the authenticity of the Book of Mormon, but it is a precious little morsel to those who already know its authenticity.

There is, however, a lot more evidence of the Book of Mormon, and much of it is set out very well in this documentary: http://journeyoffaithfilms.com/videos/watch-journey-of-faith