Comments on 2 Nephi 25 v1-8 After quoting a substantial section of Isaiah, Nephi admits the meaning of this text is obscure. This is because the manner of prophesying in which the text is written is not generally understood (v. 1). Nephi states he has not taught the "manner of the Jews" to his people because they included abominable things (v. 2). But, even though he has not taught them the manner of the Jews, Nephi still wants his people to know the covenants of the Lord which apply to his people, as well as all people (v. 3). Nephi then informs the reader that despite their not necessarily understanding Isaiah, he will explain it to them via the two keys of understanding: the spirit of prophecy (v. 4) and the manner of the Jews (v. 5-6). Thus, Nephi will deliver a prophecy which is easy for the reader to understand. But, regardless, the time will come in the last days when people will understand Isaiah's prophecies because they will be fulfilled in their own eyes (v. 7). Thus, they are of worth to all people. And to those who don't think they are of worth to them, especially those of his own people, Nephi wants to specifically address. Nephi states plainly that he knows for a fact that Isaiah's writings are addressing the latter-days, and this is why he has written them for a latter-day reader audience (v. 8). v2 Clearly, if the manner of prophesying employed by Isaiah was among the "manner of the Jews", and is one Nephi himself is familiar with, then this "manner" was not wholly an abomination. I suspect what Nephi intends is to convey is something along the lines of 9:28-29 and D&C 121:34-40. This Jewish system of prophesying which Isaiah employs is an effective one, but one prone to causing pride, which leads to abominations. "the manner of the Jews", one of the keys in understanding the book of Isaiah. This one is presented as not being the same as "the spirit of prophecy" (v. 4), and oftentimes being antithetical to it because of the abominations which may attend it. v3 The subsequent prophecy of v. 9-19 is about the Jews, not the Lehites. But, Nephi wants his people to know the covenants of the Lord do not apply only to the Jews, but to all of covenant Israel. This includes the Lehites because they are lineage of Joseph. Nephi's comments here reemphasize those of Jacob in ch. 6-10 wherein Jacob emphatically insists the Nephite group is still part of covenant Israel. But, Nephi's comments go well beyond his present audience of the present Nephites and future Lehites as he wants to make it clear the words of Isaiah apply to all nations. As Isaiah spoke to Israel as well as Gentiles, Nephi wants to emphasize these words are then relevant to everyone. v4 "the spirit of prophecy", this is another of the keys to understanding Isaiah. If one has this spirit and is familiar with this spirit, then the words of Isaiah can be readily understood. I would assume Nephi means the person has the Holy Spirit with them as well as has the experience of prophesying, as it is by experience people come to perceive the true nature of the subject. v5-6 Nephi makes it clear he knows the manner of the Jews and can therefore more easily understand Isaiah's message. Note Nephi considers the "things of the Jews", which I would take to be referring to their culture, and the "regions round about [Jerusalem]" as things that assist him in understanding Isaiah. Thus, if one wants to serious study Isaiah, then familiarizing yourself with these two things will help. Also recall in 1 Ne. 1:1-2 Nephi states "I was taught somewhat in all the learning of my father" and that he writes a record "which consists of the learning of the Jews", suggesting at least some kind of formal training. v7-8 Nephi's primary intent is to address his own contemporary people, especially those who do not believe the words of Isaiah pertain to them. We can determine this from v. 30 in that Nephi is addressing an audience that must observe the Law of Moses until it is fulfilled. Nephi has seen the future of his people, he knows full well the Gentiles will not be receiving this book and carrying to his latter-day descendants until well after the Law of Moses is fulfilled. So neither group can be his primary target. Naturally, it would ultimately apply to his latter-day descendants, and any Jew or Gentile convert readers as well given their covenant relationship with Israel. v9-17 comprise the plain prophecy Nephi mentioned in v. 4 and 7. It is largely a chronological accounting of various important events in the future religious history of the Jews. The prophecy here is similar in content to that of 1 Ne. 11- 13, but focuses more squarely on the Jews in Jerusalem as opposed to the Gentiles. v12 "rumors of wars", i.e., political intrigue. v13 "with healing in his wings", cp. 26:9 and see my comments on Mal. 4:2 in LDSS Vol. 2, No. 48 for a discussion. v15 "Babylon shall be destroyed", Nephi is speaking of literal Babylon, the place where the exiled Jews were per v. 10. This literal collapse of the ancient Babylon results in the Jews being scattered even more. The remnants of the capital city of Babylon persisted to NT times (cf. 1 Pet. 5:13) despite being overrun first by the Persians under Cyrus, then the Macedonians, and ultimately the Romans. There was a large population of Jews residing at Babylon until NT times (cf. Josephus, Antiquities, book 15, ch. 3, para. 1, the remnants of those taken there by Nebuchadnezzar. The ruling Pharisees at Jesus' time, the Sanhedrin, was populated by Babylonian Jews imported by Herod after he slaughtered the sitting Sanhedrin upon taking power. v16 Compare Ether 4:16, Isa. 25:9, D&C 45:24-54. v17 "second time", cp. 6:14. "a marvelous work and a wonder", cp. 27:26, Isa. 29:14. v18-30 Nephi draws a parallel between the Jews (v. 18-20) and the descendants of Joseph (v. 21-28). The words the Lord will bring forth to the Jews will judge them, words given to convince them that the Messiah (v. 18) is Jesus Christ according to the Prophets (v. 19) and the Law (v. 20). So too will the words Nephi writes to the descendants of Joseph (v. 21) judge them (v. 22), words which were intended to persuade them to believe in Christ (v. 23-27) according to the Prophets and the Law (v. 28). He concludes this parallel by addressing the reader, saying the right way is to believe in Christ and worship him with all they have so they may not be rejected by him (v. 29). And, thus, the reader must observe the Law of Moses until it is fulfilled (v. 30). This parallel sets the stage for the subsequent parallel Nephi makes between the Jews in v. 9-17 and the Lehites in ch. 26. v19 "Jesus Christ, the Son of God", this is the first appearance of the name "Jesus" in the BofM. The Messiah is called the Son of God repeatedly in 1 Ne. 11-12. The more exclusive title "Christ" is applied in 10:13. It is left unclear as to where Nephi got the name "Jesus" from, whether it was from some prophet lost to us, from the angel he saw, or from the angel Jacob saw. v21 "promise...unto Joseph", cp. Alma 46:24-25. v23 "it is by grace that was are saved, after all we can do", this has become a popular passage used against people who quote Paul's "we are saved by grace, not by works" from Eph. 2:8-10. Doing so is simply contentious contradiction. From the context of what Nephi is discussing, what he means by "all we can do" is the performances and ordinances of the Law of Moses per v. 25 and 30. The argument Nephi is developing here is the Law of Moses points to Christ (cf. v. 20), and they have to keep the Law of Moses until Christ comes and fulfils it. But, salvation is not achieved through the works of the Law, but rather is through Christ, per v. 26-28. So, Nephi actually agrees 100% with Paul, only his wording is superficially ambiguous to make it sound like he is contradicting Paul. But, he isn't at all. The confusion of this phrase lies in the seeming implication of being salvation by grace being contingent upon a person doing all they can. However, from the context of the passage, that is not what Nephi intends at all. From the context of the passage a better reading on this phrase would be "we are made alive in Christ [through his grace] because of our faith, yet we [do all we can to] keep the law [of Moses] because of the commandments" (which is a quote of v. 24 with inserted portions of the phrase). v30 "until the law shall be fulfilled", cp. 3 Ne. 15:4-5, 4 Ne. 1:12. Copyright © 2001 by S. Kurt Neumiller . All rights reserved. No part of this text may be reproduced in any form or by any means for commercial gain without the express written consent of the author. Digital or printed copies may be freely made and distributed for personal and public non-commercial use.