1 Nephi 21: 2

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;

There is some nice symbolism and imagery in this verse. Several verses in the scriptures compare the word of God to a sword. Alma says that preaching the word of God was more powerful than the sword in affecting people’s minds (see Alma 31: 5). Helaman 3: 29–30 says that the word of God is “quick and powerful, which shall divide asunder all the cunning and the snares and the wiles of the devil.” That description sounds like a sword, especially when cross-referenced with the several verses in the Doctrine and Covenant that describes the word of God as, “quick and powerful, sharper than a two-edged sword” (D&C 6: 2; 11: 2; 12: 2; 14: 2; 33:1). Covenant Israel is called to preach this sharp word of God. This is why Israel’s mouth is “like a sharp sword.” The armor of God that Paul describes includes “the sword of the Spirit, which is the word of God” (Ephesians 6: 17 (11–18)). I think the rest of the images have to do with God protecting and preparing his covenant Israel to fulfill their mission of bringing people to Christ.

• Ephesians 6: 17 (11–18)
• Alma 31: 5
• Helaman 3: 29–30
• D&C 33:1

1 Nephi 21: 1

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.

Once again, for me there is some confusion of who is talking to whom. The obvious part is that this chapter, or at least this first part of it is addressed to the portions of the house of Israel that have been scattered or broken off because of, or to protect them from, the wickedness of the official leaders and teachers of the Lord’s people. That much is clear. What is not quite clear to me is who is talking. When the verse says, “the Lord hath called me from the womb,” etc., just who are we referring to here? Verse 3 suggests that it is Israel talking to Israel. It just sounds so much like an individual instead of a whole society. So I considered that Isaiah could be referring to himself as the speaker, or possibly all the prophets personified into one spokesman called Israel. And there are other possibilities, but considering them all is distracting away from the main point of the message of this chapter.

From Nephi’s perspective, I think it is enough to know that the chapter applies to them, as part of the house of Israel that has been broken off and scattered. It’s enough because his purpose is to more fully persuade his brethren to believe in the Lord their Redeemer. By including this chapter, Nephi ensures that his brethren know the testimony applies to them, even though they are no longer in Jerusalem. This testimony is intended for scattered Israel, which makes me wonder how many of the groups that were broken off have access to their own version of the brass plates. How many other records include the writing of Isaiah?

1 Nephi Chapter 21 Overview

The Messiah will be a light to the Gentiles and will free the prisoners—Israel will be gathered with power in the last days—Kings will be their nursing fathers—Compare Isaiah 49. About 588–570 B.C.

My impression of this chapter, in combination with the previous chapter is that it is the prophecy version of the Allegory of the Olive Tree recorded in Jacob chapter five. Not that the allegory isn’t also a prophecy, but it’s a different form of the same prophecy recorded here. Chapter 20 was about the whole house of Israel, and this chapter is more specifically directed to the branches that were broken off. Remember that the reason Nephi is reading these chapters of Isaiah is to “more fully persuade them to believe in the Lord their Redeemer” (1 Nephi 19:23). That and because they are of the house of Israel, and more specifically, they are some of those who were “broken off and [were] driven out…[and] scattered abroad, who are of [the Lord’s] people” (verse 1). So these verses that talk about the Redeemer are specifically addressed to Lehi’s group and others like them (see 1 Nephi 22: 4; 2 Nephi 10: 20–22). And just in case his brethren don’t get the connection, when Nephi finishes reading Isaiah to them he will teach them what it means and how it applies to them.

1 Nephi 20: 22

22 And notwithstanding he hath done all this, and greater also, there is no peace, saith the Lord, unto the wicked.

In more modern language, this verse might read, “And even though the Lord has given all these blessings to his righteous people, unto the wicked there is no peace.” There always seems to be people who seek for peace and happiness by doing things that are contrary to the principles or the very nature of peace and happiness. These are blessings given by the Lord, yet they seek it in their own ways contrary to how He has determined will bring those blessings: righteousness. Life is God’s game, and He makes the rules. Everyone plays the game. We can’t help it. By being alive, we are in the game. There are rewards for playing by the rules (obedience), and there are penalties for breaking the rules (disobedience). The problem comes when people want the rewards without playing by the rules.

• Alma 41: 10
• Helaman 13: 38

1 Nephi 20: 21

21 And they thirsted not; he led them through the deserts; he caused the waters to flow out of the rock for them; he clave the rock also and the waters gushed out.

As Nephi so often reminded Laman and Lemuel of the Exodus to bring them to repentance, so Isaiah does here with the children of Israel. After telling them the blessings of righteousness and calling them to repentance, he now points to history as evidence of how these blessings have manifested themselves. The symbolic significance is pointed out in 2 Nephi 25: 20, where Nephi points out that the source of those miracles is the source or our salvation. This particular miracle has reference to Christ being the Living Water.

• Exodus 17: 6
• Numbers 20: 11
• 2 Nephi 25: 20

1 Nephi 20: 20

20 Go ye forth of Babylon, flee ye from the Chaldeans, with a voice of singing declare ye, tell this, utter to the end of the earth; say ye: The Lord hath redeemed his servant Jacob.

Because all the blessings described in verses 18 and 19 could belong to Israel they should leave their sins of the World (Babylon and Chaldea) joyfully. Then they should witness to the world that the Lord had delivered or redeemed them. And remember that Nephi is quoting this scripture, and is likening it to him and his family. He’s telling Laman and Lemuel that it’s not too late for them to be favored again by the Lord. Repentance and fleeing Babylon is what is needed.

• D&C 133: 5 (5–14)

1 Nephi 20: 19

19 Thy seed also had been as the sand; the offspring of thy bowels like the gravel thereof; his name should not have been cut off nor destroyed from before me.

This verse continues the list of blessings that could have been. When the children of Israel turned from the Lord they gave up some pretty desirable blessings: peace and righteousness, as described in verse 18. Now they find out that their offspring could have been as numerous as the grains of sand, and they would not have been cut off or destroyed from before the Lord. They could have had it good if they had not rebelled.

• Genesis 22: 17 (15–19)
• Hosea 1: 10