1 Nephi 20: 14

14 All ye, assemble yourselves, and hear; who among them hath declared these things unto them? The Lord hath loved him; yea, and he will fulfil his word which he hath declared by them; and he will do his pleasure on Babylon, and his arm shall come upon the Chaldeans.

This is a verse that is a perfect example of unclear antecedents. In fact, it’s a rare case in which the Bible translation makes more sense to me than what is in the Book of Mormon, simply because it leaves one of the pronouns out that the Book of Mormon includes. The Bible also indicates paragraphs, which in this case is very helpful. I want to break this down phrase by phrase and give it my best attempt at interpretation.

“All ye assemble yourselves, and hear…” Since the whole chapter is addressing Israel, I think it is safe to assume that “ye” and “yourselves” refers to Israel. Even the way the Bible breaks up the paragraphs (vs. 12–15 is a paragraph), the antecedent is Jacob, or Israel.

“who among them hath declared these things unto them?” This is the most confusing phrase to me. Ridges (see reference in verse 13) indicates that the first “them” possibly refers to, Israel’s idols (refers to verse 5), that “these things” refer to prophecies (“see verses 3, 6, etc.”), and that the second “them” refers to Israel. Based on how the Bible divides the thoughts into paragraphs, however, this interpretation doesn’t make sense to me.

At this point I don’t know if I have a better answer, but I have a couple of ideas of what it could be. I think it might be most helpful if I was sure of what “these things” referred to. It could be referring to what is in verses 12 and 13 specifically, or it could be referring to how great the Lord is, as described in the whole chapter. I think that in context of everything else being said, we must be talking about the prophets who have been speaking in behalf of the Lord, and their prophecies have been fulfilled. Prophets are generally called from among the congregations of the Lord. So, it seems reasonable that both “thems” would refer to the Israelites. So if I were to rewrite that phrase, it might be, “who among the people hath declared these prophecies to you, the people?” The confusing thing is the switching between talking directly to Israel, using pronouns like “you” and “ye,” and then using “them” as if he is talking about somebody else. So I don’t know, but I am going with “them” being the people from whom prophets are called.

That being the case, “the Lord hath loved him,” would refer to the one among the congregation that stepped up and declared the prophecies, or in other words, the prophet(s). Then, “he (the Lord) will fulfill his (the Lord’s) word which he hath declared by them (the prophets), and he (the Lord) will do his (the Lord’s) pleasure on Babylon (which could be the actual Babylonians, or the sinful in general), and his arm (the Lord’s arm) shall come upon (punish) the Chaldeans.”

I think that even if I don’t have the details of which pronoun refers to what antecedent, the general intent seems clear: that the Lord is in charge, and he speaks his will through his prophets.

1 Nephi 20: 13

13 Mine hand hath also laid the foundation of the earth, and my right hand hath spanned the heavens. I call unto them and they stand up together.

I’m beginning to understand that one of the reasons Isaiah is so hard to understand at times is because he uses so many pronouns (or at least it’s that the way in the translations), that you can easily lose track of who or what they are referring to. This and the next verse are a good example of what I mean.

The first part of the verse seems somewhat self-evident. The Lord is creator of heaven and earth. This seems to be continuation of the idea in verse 12. The Lord is the beginning and the end; he created the heavens and the earth. In other words, He is all-powerful, etc. He created all these things with his right hand, which is a symbol of his power, or his covenant hand. Then it gets interesting. “I call unto them and they stand up together” (emphasis added). In a commentary I have been referring to in my studies of these Isaiah chapters, Isaiah Made Easier, David J. Ridges says that these pronouns refer to Israel, and that the last part of verse 13 actually goes with the beginning of 14. However, I think it’s more likely that the verse 13 pronouns refer to the obvious antecedents, the heavens and the earth just mentioned in the same verse. I think the Lord is drawing a distinction between the rebellious Israel and the rest of God’s creations that “stand up together” when He calls. These other creations obey the Lord’s call, or His word. And they all obey together. Israel, on the other hand, “heardest not” because their “ear was not opened” when His prophets called (vs. 8). Isaiah has been telling Israel how rebellious they are, but the Lord has mercy and will not forsake them in the end. Now he is reminding them that the Lord has all this power, and Israel seems to be one of the few of God’s creations that doesn’t obey Him. Helaman, chapter 12 deals with this very subject and expounds on it nicely. The whole chapter is the complete idea, but verses 7 and 8 draw the same distinction between man and God’s other creations that Isaiah draws here. Even the dust obeys God, but men don’t. Therefore dust is greater than man, because it is more obedient than man.

• Helaman 12:8

1 Nephi 20: 12

12 Hearken unto me, O Jacob, and Israel my called, for I am he; I am the first, and I am also the last.

This verse establishes, or verifies that Israel’s God is Jesus Christ. Of course, they didn’t know him by that name, but there are enough places throughout the scriptures where Christ is referred to as the “first and the last,” “Alpha and Omega,” etc. that there can be no doubt for us (see Revelation 1: 8; 3 Nephi 9:18; and D&C 19: 1 for an example of this in each of the Standard Works of the Church). Israel has a call to be the Lord’s covenant people. That means that they (we) have the right and responsibility to participate in accomplishing God’s work and glory. This includes the teachings and ordinances necessary for salvation that must be provided under the proper authority. Those not having authority cannot perform these. Of course, in the process of providing the means of salvation for others, we also partake of those ordinances ourselves. That is the calling of God’s people, or at least a big part of it.

1 Nephi 20: 11

11 For mine own sake, yea, for mine own sake will I do this, for I will not suffer my name to be polluted, and I will not give my glory unto another.

From the very beginning God has required that his people not be divided as to who/what god they worship. Part of the reason Lucifer was cast out of heaven was because he sought to take God’s honor and power (see Moses 4:1–4). The word often used in scripture is “jealous,” as in the Ten Commandments when He commands that we not bow down to or serve other gods, “for I the Lord thy God am a jealous God” (Exodus 20: 5). Most of the time when we use this term today it carries a meaning of resentful envy towards a rival. This would be the wrong definition to use for God’s jealousy. The older, more rare definition is appropriate: “requiring exclusive loyalty” (Webster’s New World College Dictionary, 3^rd edition). My comments on faith in verse 10 give some insight into why I believe the Lord is a jealous God. If our faith is misplaced on another god, how could we gain the eternal life that is our object in this life? Remember and never forget that God’s work and glory is to “bring to pass the immortality and eternal life of man” (Moses 1: 39). All of God’s dealings with man should be understood in light of that statement and it’s motivation, which is pure love (charity) for us, His children. So when He says that he will refine his people in the furnace of affliction for his own sake or benefit, we should understand that it is to accomplish the purpose of bringing us to eternal life.

In light of all that we can better understand why it is so important that the Lord protects His name and reputation. Of course He “will not suffer [his] name to be polluted.” Another way of saying this is taking his name in vain, which Jesus cautioned against. So if we invoke His name, we must be worthy to do so, or we pollute it. And if He gives his glory to another god, which is what the first several verses of this chapter address, then why would people worship Him? If another god that is not so exacting in its requirements or standards can get the same results (eternal life) as worshipping God the Father, why would people travel the straight and narrow path instead of the easier way? So of course the Lord has to protect His name and reputation. It’s for our sakes though, not due to His nonexistent insecurities.

• Exodus 20: 5
• Jeremiah 44: 26
• Isaiah 42: 8
• D&C 59: 21
• Moses 4: 1 (1–4)
• Topical Guide: Jealousy

1 Nephi 20: 10

10 For, behold, I have refined thee, I have chosen thee in the furnace of affliction.

Afflictions are an important part of this life, and they serve several different purposes. This verse suggests that afflictions imposed on a people will separate out or remove any impurities, just as in the refining process where impurities are removed from precious metals, such as gold and silver. The pure metal can withstand the intense heat of the furnace, whereas the elements that make these precious metals impure, or of less value, cannot withstand the heat, and they are separated out and removed. In fact, through this process the impurities separate themselves so they are more easily identified and removed. When the furnace of affliction is fired up, those who are not converted or committed become committed one way or the other. They either strengthen their testimonies, thereby adding to the quality of the people, or they remove themselves from the body, which also serves to improve or enhance the quality of the people in general simply by their not being part of the covenant anymore. Either way, the Lord’s people are chosen through affliction. They are tested, tried, and found to be either useable or not.

On a smaller, individual basis the same thing happens. After all, a group or society is made up of individuals. As individuals we are either purified or cast off (usually through self-separation) through afflictions. Almost paradoxically the thing about affliction that determines our quality or strength is how willing we are to depend on the Savior. On the surface this seems somehow wrong. Show your own strength by leaning on another person’s strength? However, when you consider that a major purpose of mortal life is to develop faith, it makes perfect sense. If we want to be like our Heavenly Father, we not only need a physical body (one reason for coming to this life), but we also must learn to live and act by faith, which is a major attribute of Heavenly Father. For example, He doesn’t create worlds with His physical strength; He does it with the strength of His word, or in other words, faith. (See the Lectures on Faith for a more detailed discussion about God’s faith.) If we are to have that kind of absolute faith in our own power and abilities, we must first practice and strengthen our faith by making the object of our faith someone else: Jesus Christ. Just like exercising muscles makes them stronger, exercising faith in Christ makes our faith stronger. So affliction not only separates the strong from the weak (speaking spiritually), it is also a vehicle that strengthens the strong, or weakens the weak. Affliction purifies the pure, and it does all this by making us realize that we can’t handle this furnace by ourselves, so we rely on the Lord. This is how the Lord refines us individually, or as a people, as suggested in this verse, through the furnace of affliction.

• Mosiah 23: 21
• D&C 136: 31

1 Nephi 20: 9

9 Nevertheless, for my name’s sake will I defer mine anger, and for my praise will I refrain from thee, that I cut thee not off.

In spite of the fact that the house of Israel has been trouble since the very beginning, the Lord made a promise to the patriarchs of the people, Abraham, Isaac, and Jacob. He promised, among other things, that his covenant with Abraham would be, “between…thy (Abraham’s) seed after thee in their generations for an everlasting covenant…” (Genesis 17:7, my emphasis). The covenant was continued through Isaac (Genesis 21:12), then to Jacob, who took the birthright from Esau (Genesis 25:29–34; 27:6–40). So to preserve this covenant, and to keep His word and His good name as being true to His covenants, the Lord will not break the covenants He made with the patriarchs. He will defer his anger and not cut off the children of Israel from the covenant.